University  of  California, , 


(MKT 


>  AMERICAN 
UNITARIAN 
ASSOCIATION 


LIFE    OF   THEAVIOUR. 


BT 


HENRY    WARE,    JB, 


SEVENTH    EDITION. 


BOSTON: 

AMERICAN  UNITARIAN  ASSOCIATION. 

1873. 


t 


Entered  according  to  Act  of  Congress,  in  the  year  1868,  by  th« 

AMERICAN   UNITARIAN   ASSOCIATION, 
in  the  Clerk's  Office  of  the  District  Court  of  the  District  of  Massachusetts. 


UNIVERSITY  PRESS:  WELCH,  BIGELOW,  &  Co., 
CAMBRIDGE. 


•   THE 


EDITORIAL   NOTE 

TO    THE    SIXTH   EDITION. 


THIS  volume  is  reprinted  at  the  request  of  the 
Ladies'  Commission  on  Sunday-School  Books,  after 
an  interval  of  more  than  twenty  years  since  the 
last  (the  5th)  edition  was  issued,  during  most 
of  which  period  it  has  been  out  of  print.  These 
twenty  years  have  been  marked  by  more  than 
usual  activity  of  thought  upon  this  great  subject, 
and  it  was  at  first  proposed  to  have  the  book 
revised,  so  that  it  might  be  enriched  and  perhaps 
amended  by  what  later  scholarship  has  contrib 
uted  towards  the  better  understanding  of  the 
Life  of  Christ.  But  it  has  seemed  on  the  whole 
unnecessary  to  do  this.  The  volume  is  the  in 
terpretation  of  the  lessons  of  our  Saviour's  life 
and  teachings,  given  by  one  who  eminently  pos 
sessed  the  qualifications  for  such  a  task ;  and  the 
repeated  call  for  it  has  sufficiently  proved  that 


IV  EDITORIAL   NOTE. 

it  has  earned  a  permanent  place  among  the  many 
similar  works  to  which  such  study  has  led,  and 
which  the  Christian  faith  accepts  as  helps  and 
guides. 

BOSTON,  JAN.  1,  1868. 


CONTENTS. 


CHAPTER  I. 

PAGl 

THE  PARENTAGE  AND  DESCENT  OF  JESUS      ....        1 

CHAPTER  II. 
His  BIRTH  AND  CHILDHOOD  9 


CHAPTER  III. 

STATE  OF  JUD^A.  —  EXPECTATION  OF  THE  MESSIAH.  —  SIGNS 
OF  HIS  COMING.  — His  FORERUNNER  •<•/(,•/  j  -^31  ft  in  *  25 

CHAPTER  IV. 
THE  BAPTISM  OF  JESUS.  —  His  TEMPTATION  ....      36 

CHAPTER   V. 

GENERAL  OUTLINE  OF  OUR  LORD'S  MINISTRY.  —  CALLING  OF 
THE  FIRST  FIVE  DISCIPLES  AT  BETHABARA.  —  THE  FIRST 
MIRACLE  .  .  .  .'.*.•'.•.•.  auoooy.^  42 

CHAPTER  VI. 

THE  FIRST  PASSOVER.  —  THE  VISIT  OF  NICODEMUS.  —  THE 
RETURN  THROUGH  SAMARIA  TO  GALILEE. —  THE  WOMAN 
AT  JACOB'S  WELL 52 

CHAPTER  VII. 

THE  FEAST  OF  PENTECOST.  —  THE  SUMMER  SPENT  IN  GAL 
ILEE.  —  THE  FEAST  OF  TABERNACLES.  —  CONVERSATION 
WITH  THE  JEWS  AT  JERUSALEM  .  67 


X  CONTENTS. 

CHAPTER  VIII. 

IMPRISONMENT  OF  JOHN  THE  BAPTIST.  —  JESUS  BEGINS  HIS 
PUBLIC  MINISTRY  IN  GALILEE.  —  SERMON  ON  THE  MOUNT  83 

CHAPTER  IX. 

JESUS  RETURNS  TO  CAPERNAUM.  —  PERFORMS  VARIOUS  MlR- 

ACLES.  —  CALLS  MATTHEW 97 

CHAPTER  X. 

THE  OPPOSITION  OF  THE  PHARISEES  TO  JESUS.  —  His  TREAT 
MENT  OF  THEM 115 

CHAPTER   XL 

SECOND  TOUR  THROUGH  GALILEE.  —  THE  TWELVE  APOSTLES 
APPOINTED.  —  JOHN'S  MESSAGE  TO  JESUS.  —  JESUS  GOES 
UP  TO  THE  FEAST  OF  DEDICATION  AT  JERUSALEM  .  .  126 

CHAPTER  XII. 

JESUS    RETIRES     BEYOND     THE    JORDAN.  —  RAISES     LAZARUS. 

—  RETURNS  TO   GALILEE.  —  His   PARABLES.  —  HE  VISITS 
NAZARETH  AGAIN 137 

CHAPTER   XIII. 

DEATH  OF  JOHN  THE  BAPTIST.  —  JESUS  FEEDS  THE  MULTI 
TUDES.  —  RETURNS  TO  CAPERNAUM.  —  CONVERSES  IN  THE 
SYNAGOGUE 151 

CHAPTER  XIV. 
JESUS  MAKES  EXCURSIONS  TO  TYRE  AND  SIDON.  —  To  DAL- 

MANUTHA.  —  TO    CESAREA   PHILIPPI.  —  HE    SPEAKS   OF   HIS 

DEATH 160 

CHAPTER  XV. 

THE  TRANSFIGURATION.  —  JESUS  RETURNS  TO  CAPERNAUM. 

—  PASSES  THROUGH  PER.EA  TOWARD  JERUSALEM  ,    171 


CONTENTS.  XI 

CHAPTER  XVI. 

JESUS  ENTERS  JERUSALEM  IN  TRIUMPH.  —  EVENTS  OF  THE 
FIRST  DAY.  —  THE  GREEKS  DESIRE  TO  SEE  HIM.  —  HE 
RETIRES  TO  BETHANY  ....  ...  187 

CHAPTER  XVH. 

EVENTS  OF  THE  SECOND  AND  THIRD  DAYS.  —  VARIOUS  DIS 
COURSES  OF  JESUS  IN  THE  TEMPLE.  —  HlS  PROPHECY  OF 

THE  DESTRUCTION  OF  JERUSALEM         .       .       .        .        .    195 

CHAPTER  XVIII. 

THE  PASSOVER.  —  THE  LORD'S  SUPPER  INSTITUTED.  —  JESUS 
CONVERSES  AND  PRAYS  WITH  THE  APOSTLES  .  .  .  212 

CHAPTER  XIX. 

JESUS    RETIRES    TO    GETHSEMANE.  —  Is    APPREHENDED.        Is 

CONDEMNED   BY   THE    SANHEDRIM.  —  PETER   DENIES  HIM     .      225 

CHAPTER  XX. 

JESUS  IS  BROUGHT  BEFORE   PlLATE,   AND   CONDEMNED     .  .      235 

CHAPTER  XXI. 
THE  CRUCIFIXION 242 

CHAPTER  XXII. 
THE  RESURRECTION  AND  ASCENSION 251 

CHAPTER  XXm. 
CONCLUSION  .        .  .262 


THE 


LIFE    OF    THE    SAYIQUE. 

-^V        OF   THE 

((UNIVERSITY' 


CHAPTE 

THE   PARENTAGE   AND   DESC 

IT  is  usual  to  begin  the  life  of  a  distinguished 
person  with  an  account  of  his  family  and  parents. 
Sometimes  the  line  of  descent  is  traced  back  gen 
eration  after  generation,  and  it  is  boasted  from 
what  celebrated  ancestors  he  sprung.  Sometimes 
it  is  acknowledged  that  he  was  of  obscure  origin, 
and  has  been  the  founder  of  his  own  fame  and 
family.  In  either  case  it  is  thought  that  the  cir 
cumstance  is  honorable  to  him.  In  the  first,  he 
derives  splendor  and  dignity  from  the  great  men 
from  whom  he  descended.  In  the  second,  what 
can  be  more  creditable  than  to  have  risen  from 
nothing,  by  his  own  industry  and  talents,  to  an 
equality  with  those  whose  natural  advantages  were 
superior  ? 

Two  of  the  Evangelists  who  have  written  the 
history  of  our  Saviour  begin  their  account  of  him 
in  this  way.  They  give  the  genealogy  of  his 


2  THE   LIFE   OF   THE   SAVIOUR. 

family,  and  show  his  descent  from  the  kings  of 
Judah.  His  immediate  parentage  was  obscure. 
Joseph  and  Mary  were  persons  of  no  note,  and 
he  was  born  to  the  condition  of  humble  life. 
But  his  remote  ancestors  were  of  the  royal  fami 
ly,  and  through  them  his  lineage  went  back  to  the 
distinguished  fathers  and  founders  of  the  nation  ; 
through  David,  the  great  king,  to  Abraham,  the 
chief  progenitor,  and  to  Seth,  the  son  of  Adam, 
the  first  man,  who  was  the  son  of  God.  Thus, 
regarded  only  in  a  human  point  of  view,  this  won 
derful  person  united  in  himself  the  two  circum 
stances  mentioned  above,  to  which  biographers 
draw  attention,  that  they  may  exalt  the  persons 
they  celebrate.  He  was  of  poor  and  humble 
parents,  yet  rose  to  eminence  above  all  persons 
of  his  age  and  country.  He  was  also  of  honor 
able  ancestors,  belonging  to  the  chief  family  of 
the  nation,  ennobled  by  descent  from  the  greatest 
names  in  human  history,  and  able  to  trace  his 
lineage  up  to  the  first  man,  wrho  was  the  imme 
diate  creation  of  God. 

The  Evangelists  point  out  another  remarkable 
distinction  of  our  Lord's  descent.  It  is  capable 
of  being  traced  to  its  original  stock  through  both 
parents.  The  family  of  Joseph  and  the  family  of 
Mary  both  run  back  till  they  meet  in  David,  and 
thence  proceed  in  a  common  line  to  Abraham. 

Matthew  i.  1.  Luke  iii.  13. 


HIS  PARENTAGE  AND  DESCENT.         d 

This  renders  his  descent  doubly  illustrious.  The 
genealogy  of  Joseph  is  given  by  Matthew,  and 
that  of  Mary  by  Luke. 

Besides  the  circumstances  already  mentioned, 
which  give  an  interest  to  this  subject,  it  is  to  be 
considered,  that  this  was  amongst  the  Jews  a 
matter  of  extreme  importance.  Every  family  kept 
its  genealogical  register,  and  knew  the  list  of  its 
ancestry  from  the  earliest  day.  This  was  neces 
sary  on  account  of  some  peculiar  requisitions  in 
their  law  respecting  property  and  inheritance; 
which  required  evidence  of  the  tribe  and  family  to 
which  every  individual  belonged.  There  was  a 
further  reason  which  made  it  a  matter  of  interest. 
The  promised  and  expected  Messiah  —  that  great 
prince  and  deliverer,  of  whom  the  prophets  had 
so  rapturously  spoken,  and  on  whose  coming  the 
hopes  and  glory  of  the  nation  were  suspended  — 
was  to  be  of  the  tribe  of  Judah  and  the  family  of 
David.  It  was  important  therefore  to  be  able  to 
trace  the  descent  of  every  individual  who  should 
claim  to  be  this  person.  Hence  the  records  of 
that  family,  and  of  every  branch  of  that  family, 
would  be  kept  with  the  most  jealous  care,  in  order 
that  it  might  be  proved,  when  the  Messiah  came, 
that  he  was  in  truth  of  the  right  stock.  There 
can  be  no  doubt  that  the  descent  of  Jesus  was 
carefully,  searched  into  by  those  who  questioned 
or  opposed  his  claims ;  and  as  they  do  not  appear 


4  THE   LIFE   OF   THE   SAVIOUR. 

to  have  objected  to  him  on  this  ground,  there  can 
be  no  doubt  that  the  tables  of  his  genealogy,  pub 
lished  by  his  disciples,  were  faithful  copies  from 
the  family  and  public  registers  ;  though  we  know 
too  little  of  the  Jewish  method  of  keeping  those 
tables  to  be  able  to  clear  away  all  difficulty  from 
the  subject. 

We  must  not  be  surprised,  then,  that  the  Evan 
gelists  have  given  so  much  room  to  this  subject. 
It  was  necessary  to  prove  that  their  Master  was 
the  son  of  David ;  for  otherwise  he  could  not  be 
the  Messiah.  And  it  is  curious  to  observe  how, 
even  on  a  point  in  which  worldly  ambition  so  often 
boasts  of  superiority,  our  blessed  Lord  is  placed 
far  above  the  illustrious  names  of  human  histo 
ry.  Where  are  the  potentates,  lords,  and  princes, 
in  all  their  pride  of  birth,  who  can  look  back  on 
so  honorable  and  ancient  a  line  of  progenitors  ;  — 
passing  on,  through  nobles  and  kings,  lawgivers 
and  prophets,  beyond  the  date  of  all  other  records, 
till  it  ends  in  the  name  of  the  first  man,  and  God 
the  Universal  Parent  ? 

Of  Joseph,  the  husband  of  our  Lord's  mother, 
and  his  reputed  father,  we  know  very  little.  He 
is  said  to  have  been  an  upright  and  just  man  ;  and 
the  little  which  is  told  of  him  in  the  New  Testa 
ment  proves  him  to  have  been  such.  There  is 
a  tradition  that  ho  was  married  to  Mary  when 
quite  advanced  in  life,  while  she  was  but  fourteen 


HIS  PARENTAGE  AND  DESCENT.  5 

years  of  age.  Hence  it  is,  that  in  all  the  pictures 
of  the  holy  family  he  is  painted  as  an  aged  man, 
while  the  Virgin  is  represented  as  young  enough 
to  be  his  granddaughter.  But  there  is  no  good 
reason  for  supposing  the  tradition  to  be  true.  We 
can  only  say,  that  we  know  nothing  of  his  age, 
and  that  it  is  a  matter  of  no  consequence.  It  is 
more  important  to  remember,  that  he  exercised  a 
mechanical  trade,  and  depended  on  the  work  of 
his  hands  for  a  livelihood.  He  was  a  carpenter ; 
and  it  is  extremely  probable,  as  the  Jews  called 
Jesus  also  a  carpenter,  that  he,  together  with 
the  sons  of  Joseph,  learned  that  trade  and 
worked  at  it.  This  will  explain  liow  it  happened 
that  his  brothers  did  not  believe  on  him.  They 
had  always  seen  him  living  amongst  them  like 
one  of  themselves,  and  they  could  not  readily  un 
derstand  how  their  companion  and  equal  in 
sports  and  labors  should  be  the  Son  of  God. 

Of  Mary,  our  Lord's  mother,  we  know  some 
thing  more,  though  much  less  than  we  should  be 
glad  to  know  of  so  interesting  a  being.  It  is  not 
strange  that  men  have  been  eager  to  learn  all  that 
concerned  her;  that  in  superstitious  ages  they 
have  listened  to  any  tales  invented  to  her  honor, 
and  have  contrived  how  they  might  show  her  the 
greatest  respect.  This  has  been  carried  so  far 
that  multitudes  of  Christians  have  made  her  an 
object  of  worship  ;  and  by  images  and  pictures, 


6  THE  LIFE   OF   THE   SAVIOUR. 

by  processions  and  offerings  and  hymns,  have 
expressed  their  veneration  for  the  mother  of  their 
Lord,  and  the  natural  interest  they  feel  in  her 
character  and  fortunes.  In  one  gallery  in  Flor 
ence  there  are  two  hundred  and  forty  pictures  of 
the  Virgin,  mostly  from  the  hands  of  the  first 
masters.  Many  churches  have  been  erected  to 
her  honor,  and  thousands  of  altars,  at  which  she 
is  adored,  are  hung  round  with  the  offerings  of 
grateful  and  devoted  worshippers.  It  is  sad  to 
witness  such  a  diversion  of  good  feelings  from 
the  homage  of  God  to  the  adoration  of  a  human 
being.  Yet,  perhaps,  it  is  true  that  we  Protest 
ants  do  not  allow  ourselves  to  indulge  the  feelings 
which  are  rightfully  due  to  the  mother  of  Jesus, 
because  we  have  seen  them  perverted.  We 
should  learn  to  be  more  just ;  and  this  we  may 
be  without  becoming  superstitious. 

We  know  nothing  certain  of  Mary,  until  an 
angel  appeared  to  her  at  Nazareth,  and  saluted 
her  with  those  memorable  words,  "  Hail,  thou 
that  art  highly  favored !  The  Lord  is  with  thee  ! 
Blessed  art  thou  among  women!"  One  may 
easily  imagine  what  her  feelings  of  surprise  and 
wonder  would  be.  The  Evangelist  tells  us,  that 
she  was  troubled  at  the  saying  of  the  angel,  and 
waited  anxiously  to  learn  what  might  be  his  mes 
sage.  The  angel  went  on ;  told  her  that  God  had 

Luke  i.  26. 


HIS   PARENTAGE   AXD   DESCENT.  7 

designed  for  her  the  great  honor  of  being  mother 
to  the  Messiah ;  that  she  should  call  his  name 
Jesus  (that  is,  Saviour),  because  he  should  "  save 
his  people  from  their  sins  " ;  and  that,  because  of 
his  miraculous  birth,  he  should  be  called  the  Son 
of  God.  Mary  received  this  astonishing  message 
with  simplicity  and  meekness.  "  Behold,"  said 
she,  "  the  handmaid  of  the  Lord ;  be  it  unto  me 
according  to  thy  word." 

"We  may  imagine  the  agitation  and  ecstasy  of 
feeling  which  filled  the  breast  of  this  poor  and 
humble  maiden.  At  a  time  when  all  Israel  was 
looking  out  earnestly  for  the  coming  of  the  great 
deliverer,  and  all  the  women  of  the  land,  the  high 
and  the  noble,  were  hoping  that  some  son  of  theirs 
should  prove  the  Messiah,  this  obscure  woman 
is  suddenly  assured  by  a  messenger  from  heaven 
that  she  is  to  be  the  favored  person,  —  that  the 
honorable  ladies  of  Jerusalem  and  the  palaces  of 
the  chief  rulers  have  been  passed  by,  and  a  low 
ly  dwelling  of  a  distant  country  village  is  selected 
as  the  home  of  the  future  prince.  In  the  excite 
ment  of  such  a  moment,  overwhelmed  by  feelings 
which  are  not  to  be  described,  and  which  yet 
must  long  to  find  vent  and  sympathy,  whither 
should  she  go  ?  There  was  her  cousin  Elizabeth, 
who  a  few  months  before  had  been  visited  with 
a  similar  message,  and  whose  son  was  to  be  an 
extraordinary  prophet.  She,  said  Mary  to  her- 


8  THE   LItE   OF   THE   SAVIOUR. 

self,  will  sympathize  with  me.  Accordingly,  as 
Luke  tells  us,  she  arose  in  haste,  and  went  into 
the  city  in  which  Elizabeth  resided.  What  a 
meeting  was  that,  between  two  women  who  knew 
themselves  about  to  be  the  mothers  of  the  great 
prophets  for  whom  the  nation  was  anxiously  look 
ing  !  No  wonder  that  it  has  been  a  favorite  sub 
ject  with  religious  painters.  And  what  must  have 
been  the  delight  of  their  intercourse  during  the 
three  months  that  Mary's  visit  continued !  Prob 
ably  they  did  not  know,  they  could  not  know, 
they  could  not  guess,  all  the  wonderful  and  gra 
cious  consequences  to  flow  upon  their  nation  and 
on  mankind  from  the  ministry  of  their  unborn 
sons ;  but  they  could  gather  enough  from  the 
magnificent  language  of  the  Prophets,  whose 
writings  they  undoubtedly  read  and  pondered  to 
gether,  to  excite  the  most  exalted  anticipations, 
and  cherish  a  spirit  of  the  highest  religious  re 
joicing. 

Having  made  a  visit  of  about  three  months, 
Mary  returned  to  her  home,  and  shortly  after 
wards  Elizabeth  gave  birth  to  a  son.  This  was 
John  the  Baptist. 


HIS  BIRTH  AXD   CHILDHOOD. 


CHAPTER   II. 

HIS   BIRTH   AND   CHILDHOOD. 

AT  the  time  of  which  we  are  writing,  the  Jew 
ish  nation  had  fallen  from  its  ancient  power  and 
greatness.  It  was  no  longer  the  same  prosperous 
people  that  it  had  been  in  the  days  of  David  and 
Solomon.  Its  independence  was  gone.  The  great 
Roman  nation,  which  had  extended  its  wars  and 
conquests  over  a  large  portion  of  the  known  world, 
had  subdued  Judaea  also,  and  reduced  it  to  the 
condition  of  a  dependent  kingdom.  Herod,  a 
native  prince,  was  permitted  to  occupy  the  throne ; 
but  he  was  obliged  to  govern  according  to  the 
pleasure  of  the  Roman  Emperor,  and  the  land 
may  be  regarded  as  having  become  virtually  a 
province  of  Rome,  though  it  was  not  yet  such  in 
form. 

It  is  a  mark  of  this  subjection  to  the  Roman 
power,  that  when  Augustus  issued  his  decree  for 
taking  the  census  of  the  Empire,  Judaea  was  in 
cluded.  In  the  common  translation  of  Luke's 
Gospel,  this  is  spoken  of  as  a  taxation;  but  it  was 
properly  only  an  enumeration  of  the  inhabitants, 
1* 


10  THE    LIFE    OF    THE    SAVIOUR. 

whose  names  were  to  be  registered  by  proper 
officers.  It  is  said,  too,  to  be  the  census  of  "  all 
the  world "  ;  by  which  is  to  be  understood  the 
Roman  world,  or  empire  ;  though  many  suppose 
that  only  the  Jewish  world  or  country  is  intended. 
In  executing  this  decree  in  Palestine,  it  was  or 
dered  that  the  names  of  the  people  should  be  taken 
according  to  their  tribes  and  families,  —  probably 
because  the  Jews  were  accustomed  to  reckon  by 
families  rather  than  by  place  of  abode.  Accord 
ingly  all  went  to  be  enrolled  or  registered,  "  every 
one  in  his  own  city."  Now  Joseph  and  Mary,  as 
we  have  seen,  were  of  the  tribe  of  Judah  and  the 
family  of  David.  But  they  were  residing  at 
Nazareth,  in  the  tribe  of  Zebulon.  They  were 
therefore  compelled,  in  obedience  to  this  law,  to 
travel  from  home,  nearly  a  hundred  miles,  to  the 
town  of  Bethlehem.  This  town  was  called  the 
city  of  David,  because  David  and  his  ancestors 
were  born  there.  Hence  Boaz,  David's  great 
grandfather,  called  it  the  "  city  of  his  people." 
It  was  the  ancestral  home  of  both  Joseph  and 
Mary.  Thither  therefore  they  repaired.  At  the 
same  time,  all  descendants  of  the  same  family,  in 
whatever  part  of  the  country  they  might  reside, 
collected  together  in  the  same  city.  It  was  not 
a  large  town,  and  was  soon  filled  to  overflowing 
by  the  people  who  were  thus  brought  together. 

Luke  ii.  2. 


HIS   BIRTH   AND    CHILDHOOD.  11 

It  is  not  therefore  surprising,  that,  when  Joseph 
and  Mary  arrived  from  Galilee,  they  found  all  the 
rooms  at  the  inn  occupied,  and  were  obliged  to 
take  up  with  a  lodging  in  the  stable.  The  inhab 
itants  of  Bethlehem  to  the  present  day  point  out  a 
cave  as  the  place  in  which  the  Saviour  was  born. 
It  has  been  so  regarded  from  time  immemorial, 
and  a  church  has  stood  over  it  for  ages  to  mark 
the  spot.  Many,  however,  think  the  supposition 
absurd.  But,  whether  it  be  so  or  not,  into  a  sta 
ble  were  these  weary  travellers  obliged  to  go  for 
lodging;  and  there  was  born  the  King  of  the 
Jews,  the  Saviour  of  the  world.  Little  did  the 
multitude  assembled  there  think,  when  they  heard 
that  a  poor  woman  in  the  stable  had  given  birth 
to  a  son,  that  that  son  was  to  be  the  most  illus 
trious  of  all  that  were  born  of  woman.  Little 
did  the  pious  men  and  women  who  were  waiting 
for  the  salvation  of  Israel,  and  the  ambitious  and 
impatient  rulers  and  people  whose  eyes  were 
straining  after  their  promised  prince,  —  little  did 
they  fancy  that  he  was  already  among  them  in 
that  humble  place.  They  were  looking  for  him 
in  the  high  places  of  the  earth,  and  in  the  families 
of  the  great.  They  thought  he  would  come  with 
a  sign  from  heaven,  with  pomp  and  power.  But 
there  he  was,  lying  in  a  manger,  unnoticed  as  any 
common  child. 

The  superstitious  of  later  times  have  delighted 


12  THE   LIFE   OF   THE   SAVIOUR. 

to  connect  marvels  with  this  event,  as  if  not  sat 
isfied  with  the  simple  and  unostentatious  manner 
in  which  Providence  had  been  pleased  to  con 
duct  it.  They  have  given  a  celestial  lustre  to  the 
body  of  the  new-born  babe,  and  represented  it, 
in  their  pictures,  as  splendidly  shining  by  its  own 
light.  They  have  said  that  the  very  cattle  which 
stood  by  fell  upon  their  knees  to  acknowledge 
the  heaven-descended  child  ;  and  multitudes  still 
believe,  that  at  midnight,  on  the  anniversary  of 
the  nativity,  the  cattle  everywhere  kneel  in  their 
stalls  to  commemorate  the  Redeemer's  birth. 
But  all  this  is  the  imagination  of  man.  In  no 
such  puerile  way  did  Providence  testify  to  the 
greatness  of  the  infant  prophet.  The  wonders 
which  God  wrought  were  of  a  higher  and  more 
significant  character. 

It  is  customary  among  men  to  announce  the 
birth  of  a  prince  by  formal  messages  to  other 
princes,  in  order  to  receive  their  congratulations, 
and  to  proclaim  it  in  form  to  the  people  over 
whom  he  is  to  reign.  The  Evangelist  has  re 
corded  something  of  this  kind  on  the  present 
occasion.  Not  indeed  a  message  to  princes,  or 
a  proclamation  to  the  nation  ;  but  something  far 
more  beautiful,  and  more  consonant  to  the  nature 
of  the  new  kingdom  of  the  Messiah.  In  the  still 
midnight,  while  the  shepherds  of  Bethlehem  were 
watching  their  flocks  in  the  fields,  a  light  burst 


HIS  BIRTH  AND   CHILDHOOD.  13 

upon  them  from  the  heavens,  and  the  angel  of 
the  Lord,  as  an  ambassador  from  God,  appeared 
before  them.  He  announced  to  them  the  birth 
of  the  Messiah,  and  was  immediately  joined  by 
a  multitude  of  voices,  singing  that  delightful 
anthem,  "  Glory  to  God  in  the  highest,  and  on 
earth  peace,  good-will  towards  men."  The  shep 
herds  went  to  Bethlehem,  and  found  the  child  as 
the  angel  had  said ;  and  Mary,  strongly  aifected 
by  this  new  proof  that  she  was  mother  of  the 
Messiah,  "  kept  all  these  things  and  pondered 
them  in  her  heart." 

After  forty  days  had  passed,  the  time  arrived 
when  she  must  present  herself  with  her  child  at 
the  temple,  and  make  the  offerings  which  the  law 
required.  It  being  her  first  child,  there  was  a 
double  ceremony  to  be  performed  Forty  days 
after  the  birth  of  all  children,  the  mother  was 
bound  to  appear  at  the  temple  with  the  sacrifice 
of  a  lamb  for  a  burnt-offering,  and  a  turtle  dove 
or  a  young  pigeon  for  a  sin-offering.  Those  who 
could  not  afford  to  bring  a  lamb  were  allowed  to 
offer  a  pigeon  or  turtle  dove  as  a  substitute  ;  and 
it  is  an  evidence  of  the  humble  station  of  Mary, 
that  she  brought  two  turtle  doves,  —  the  offering 
which  was  permitted  to  the  poor.  Besides  this, 
which  was  required  at  the  birth  of  every  child,  in 
the  case  of  the  first-born  son  there  was  an  ex 
traordinary  ceremony  to  be  passed  through.  In 


14  THE   LIFE   OF   THE   SAVIOUR. 

order  to  keep  alive  a  solemn  memory  of  the  provi 
dence  which  delivered  the  nation  from  Egypt  by 
the  death  of  the  Egyptian  first-born,  the  law  re 
quired  that  every  first-born  male,  of  man  and  of 
beast,  should  be  sacred  to  the  Lord  ;  —  the  beast 
to  be  sacrificed,  and  the  child  to  be  redeemed. 
This  redemption  consisted  in  paying  to  the  priest, 
for  the  service  of  the  temple,  five  shekels ;  *  a 
sum  equal  to  about  two  dollars  seventy  -  eight 
cents.  Mary  therefore  must  redeem  her  child. 
Accordingly,  having  presented  her  humble  sacri 
fice,  she  proceeded  "  to  do  for  him,"  as  the  Evan 
gelist  says,  "after  the  custom  of  the  law";  that 
is,  to  present  him  to  the  Lord,  and  pay  the  price 
of  his  redemption.  Here  she  was  called  to  an 
other  scene  which  honored  her  son,  and  tried  and 
delighted  her  own  feelings. 

There  was  an  aged  man  in  Jerusalem  by  the 
name  of  Simeon,  a  devout  and  religious  person, 
whose  mind  was  filled  with  an  earnest  longing  for 
the  coming  of  the  Messiah  find  the  consolation 
of  Israel.  And  he  ha,d  been  favored  with  the 
assurance  that  he  should  not  die  until  his  desire 
had  been  accomplished.  This  venerable  saint 
had  come  into  the  temple  just  at  the  moment 
when  the  parents  of  Jesus  had  brought  their  first- 
born  to  the  altar;  and,  being  assured  that  this  was 
the  child  for  whose  coming  he  had  been  waiting, 

*  Numbers  xviii.  15,  16. 


HIS   BIRTH   AND    CHILDHOOD.  15 

he  took  it  in  his  arms,  and.  giving  utterance  to  his 
holy  delight,  blessed  God  and  said  :  "  Lord,  now 
lettest  thou  thy  servant  depart  in  peace  !  for 
mine  eyes  have  seen  thy  salvation."  He  added  a 
prophecy  of  the  greatness  and  the  offices  of  the 
child.  This  was  not  all.  Scarcely  had  he  ended, 
when  the  wondering  parents  were  astonished  by 
the  entrance  of  another  ancient  person,  a  proph 
etess  named  Anna,  who  dwelt  continually  in  the 
temple,  occupied  in  offices  of  religion.  On  seeing 
the  child,  she  broke  out  in  thanksgiving  to  God, 
and  spake  of  him  to  all  who  looked  for  redemp 
tion  in  Jerusalem.  By  such  circumstances  was 
the  faith  of  the  parents  confirmed. 

Another  event  is  recorded  by  Matthew,  by 
which  the  nativity  was  honored  and  proclaimed. 
Certain  Magi,  philosophers  from  some  Eastern 
country  (he  does  not  say  what),  having  seen  an 
unusual  star,  and  believing,  as  was  a  common 
idea  in  ancient  times,  that  it  intimated  the  birth 
of  an  extraordinary  person,  followed  it  till  they 
arrived  at  Jerusalem.  There  had  long  prevailed 
an  expectation  in  that  part  of  the  world,  that  a 
great  prince  should  arise  in  Juda3a  and  obtain 
the  empire  of  the  world.  These  philosophers  did 
not  doubt  that  this  star  was  sent  to  proclaim  his 
coming.  And  they  accordingly  inquired  on  their 
arrival,  "  Where  is  he  that  is  born  king  of  the 

Matthew  ii. 


16  THE   LIFE    OF   THE   SAVIOUR. 

Jews  ?  for  we  have  seen  his  star  in  the  east,  and 
are  come  to  worship  him."  In  former  days  the 
word  worship  expressed  the  homage  paid  to  prin 
ces  and  great  men,  as  well  as  that  paid  to  God. 
They  seem  to  have  made  this  inquiry  of  King 
Herod  himself ;  as  was  very  natural  they  should 
do,  for  they  would  readily  suppose  that  the  new 
born  prince  would  be  one  of  the  royal  family. 
But  no  ;  Herod  knew  nothing  of  it ;  and  not  only 
so,  but  he  was  greatly  troubled  to  hear  it.  He 
wras  aware  that  the  Messiah  was  expected  ;  he 
thought  that  this  might  be  he,  and  he  feared 
therefore  for  his  own  power  and  authority.  He 
seems  to  have  resolved  at  once  on  the  course  to 
be  taken.  He  accordingly  summoned  a  meeting 
of  the  chief  priests  and  scribes.  This  was  prob 
ably  the  great  council  of  the  Sanhedrim.  He  in 
quired  of  them  at  what  place  the  Messiah  was  to 
be  born.  They  referred  him  to  a  passage  of  the 
prophet  Micah  [v.  2.],  in  proof  that  he  would  be 
born  at  Bethlehem  of  Judaea.  To  Bethlehem 
therefore  he  sent  the  inquiring  strangers ;  direct 
ing  them  to  return  to  him  when  they  had  found 
the  child,  that  he  too  might  go  and  show  him 
honor. 

To  Bethlehem  accordingly  they  went.  There 
they  prostrated  themselves  in  the  Oriental  fashion 
before  the  infant,  and,  agreeably  to  the  customs 
of  the  world,  laid  before  him  their  presents  of 


HIS  BIRTH  AND   CHILDHOOD.  17 

gold,  frankincense,  and  myrrh.  But  they  were 
not  permitted  to  return  to  Herod,  for  that  crafty 
tyrant  meditated  the  death  of  the  infant.  They 
were  directed  in  a  dream  to  avoid  Jerusalem,  and 
return  to  their  country  by  another  route.  At  the 
same  time  Joseph  was  warned  in  a  dream  of  the 
danger  to  which  the  infant  was  exposed,  and 
directed  to  quit  the  country,  and  take  refuge  in 
Egypt.  Thus  he  escaped  the  murderous  jealousy 
of  the  king.  But  Herod  was  exceedingly  exas 
perated  ;  and,  resolving  to  be  sure  that  the  dread 
ed  infant  did  not  escape,  caused  all  the  infant 
children  of  about  the  age  of  Jesus,  in  Bethlehem 
and  its  neighborhood,  to  be  put  to  death.  This 
cruel  act  has  seemed  to  some  persons  too  savage 
to  be  true.  But  Herod  was  a  monster  of  cruelty, 
and  is  well  known  to  have  done  other  acts  as  hor 
rible  as  this. 

But  it  was  in  vain  that  the  angry  king  raged 
against  the  anointed  of  the  Lord.  He  could  not 
thwart  the  purposes  of  God.  The  infant  whom 
he  thought  to  destroy  was  destined  to  accomplish 
great  purposes  in  the  kingdom  of  Divine  grace, 
and  therefore  a  way  was  made  for  his  escape 
from  the  danger  which  threatened  him.  AVhile 
Herod  pleased  himself  with  thinking  him  slain,  he 
was  safely  conveyed  into  Egypt.  His  parents 
departed  with  him  by  night,  and  travelled  over 
a  portion  of  the  desert  which  the  Israelites  crossed 


18  THE   LIFE    OF   THE   SAVIOUR. 

under  the  guidance  of  Moses.  The  distance  was 
not  far  from  two  hundred  miles,  —  a  weary  and 
painful  journey  for  a  young  mother  with  an  in 
fant  babe.  It  must  have  been,  also,  no  small 
trial  to  her  faith.  Is  it  thus,  she  might  say,  that 
the  visions  of  the  night,  the  promise  of  the  angel, 
and  the  prophecies  in  the  temple,  are  to  be  accom 
plished  ?  Are  we  thus  to  be  compelled  to  flee 
for  our  lives,  to  endure  the  perils  of  the  desert, 
and  the  want  and  anxiety  of  a  strange  land  ? 
Would  God  thus  deal  with  his  Messiah  ?  Is  it 
not  possible  that,  after  all,  I  have  been  deceived  ? 
We  may  conceive  that  moments  of  despondency 
like  this  must  have  sometimes  beset  her.  Her 
case  was  not  unlike  that  of  Abraham,  when  trav 
elling  for  three  days  to  sacrifice  his  only  son 
Isaac,  —  that  son  to  whom  God  had  made  great 
promises,  which  it  seemed  as  if  his  death  must 
defeat.  But  as  Abraham,  though  he  might  have 
been  amazed  and  have  experienced  momentary 
misgivings,  yet  went  steadfastly  on,  unshaken  in 
his  faith  ;  so  Mary,  however  strange  she  might 
think  this  dispensation,  and  however  inconsistent 
with  the  promises  made  to  the  young  Messiah, 
undoubtedly  kept  her  faith  strong,  and  trusted  in 
the  Lord. 

Of  their  residence  in  Egypt  we  know  nothing, 
except  that  it  continued  till  the  death  of  Herod, 
which  took  place  within  three  years.  Upon  the 


HIS   BIRTH   AND   CHILDHOOD.  19 

tidings  of  that  event  reaching  him,  Joseph  felt 
that  all  danger  was  over.  He  therefore  returned 
to  his  own  country,  and  took  up  his  abode  once 
more  at  Nazareth.  This  was  a  small  town  in 
Galilee,  about  seventy-five  miles  north  of  Jeru 
salem.  Its  inhabitants  were  not  in  very  good  re 
pute  through  the  country,  and  such  a  prejudice 
existed  against  the  place,  that  "  a  Nazarene  "  had 
become  a  term  of  contempt.  It  is  important  to 
remark  this,  because  we  see  frequent  intimations 
of  it  in  the  course  of  our  Lord's  subsequent  life ; 
and  the  Evangelist  Matthew,  when  he  would  say 
that  the  prophecies  concerning  the  Messiah's  hu 
miliation  were  fulfilled,  sums  them  all  up  in  one 
word,  "  He  shall  be  called  a  Nazarene."  We 
know  too  that  when  Nathaniel  first  heard  of 
Jesus,  he  thought  it  impossible  he  should  be  the 
Messiah,  because  he  came  from  this  despised 
place.  "  Can  any  good  thing,"  said  he,  "  come  out 
of  Nazareth  ?  " 

It  was  undoubtedly  a  part  of  the  plan  of  Provi 
dence  to  draw  the  Saviour  from  humble  human 
circumstances,  in  order  to  render  his  Divine  au 
thority  the  more  conspicuous  and  unquestionable. 
It  was  thus  made  to  appear  that  his  words  of  wis 
dom  could  not  have  been  learned  from  man,  and 
that  he  must  have  been  from  God.  He  probably 
received  little  or  no  education  during  his  early 
r^ars ;  for  the  Jews  asked,  "  How  knoweth  this 


20  THE  LIFE   OF   THE   SAVIOUR. 

man  letters,  having  never  learned  ?  "  Schools  and 
instruction  were  not  then  universal  as  they  are 
now,  and  Joseph  was  probably  too  poor  to  afford 
to  his  children  a  privilege  which  could  be  pur 
chased  only  by  the  rich. 

This  however  is  not  stated  in  the  New  Testa 
ment.  There  is  far  less  there  respecting  his  early 
years  than  we  should  be  glad  to  find.  We  only 
read  in  general  terms,  that  "  the  child  grew  and 
waxed  strong  in  spirit,  filled  with  wisdom  ;  and 
the  grace  of  God  was  upon  him.  He  increased 
in  wisdom  and  stature,  and  in  favor  with  God  and 
man."  Of  particular  incidents  only  one  is  re 
corded.  When  he  was  twelve  years  of  age,  he 
accompanied  his  parents  to  Jerusalem,  when  they 
went  up,  in  obedience  to  the  law,  to  keep  the 
passover.  The  seven  days  of  the  feast  were  over, 
and  they  set  out  on  their  return.  They  had  pro 
ceeded  a  whole  day's  journey  before  they  discov 
ered  that  Jesus  was  not  accompanying  them.  We 
may  easily  understand  how  this  could  happen, 
when  we  remember,  that  the  law  commanded  all 
the  men,  from  all  parts  of  the  land,  to  go  up  and 
keep  this  feast  at  Jerusalem.  Consequently,  there 
must  have  been  great  throngs  on  the  road,  both  in 
going  and  returning.  The  people  naturally  trav 
elled  in  parties.  The  inhabitants  of  a  village  made 
one  company.  Families,  in  all  their  branches, 

Luke  ii.  40. 


HIS  BIRTH  AND 

\\  &  '  .       O-F 

went  together.  The 
being  in  company  with  a  vast  munlterijf'T^ferEives 
and  neighbors,  did  not  think  it  strange  that  they 
did  not  see  him  during  the  day's  march.  They 
"  supposed  him  to  have  been  in  the  company," 
says  Luke  ;  and  it  was  only  after  seeking  for  him 
"  among  their  kinsfolk  and  their  acquaintance," 
that  they  discovered  he  had  been  left  behind. 
They  returned  to  Jerusalem,  and  found  him  in  the 
temple,  sitting  in  the  midst  of  the  doctors,  both 
hearing  them  and  asking  them  questions.  And  all 
that  heard  him  were  astonished  at  his  understand 
ing  and  his  answers.  So  absorbed  was  he  in  this 
employment,  as  if  it  were  his  proper  concern,  that, 
when  his  mother  complained  of  the  uneasiness 
they  had  suffered  on  his  account,  he  expressed 
surprise  that  they  should  have  spent  any  time  in 
searching  for  him ;  they  should  have  come  direct 
ly  to  the  temple ;  for  they  might  know  that  he 
would  be  engaged  in  his  Father's  business.  Yet 
at  their  command  he  immediately  left  the  place, 
and  went  with  them  to  Galilee,  and  there  re 
mained  subject  to  them  as  a  dutiful  son. 

We  are  often  reminded  that  Jesus  set  an  ex 
ample  for  our  imitation.  This  is  true  of  his  child 
hood  as  well  as  of  his  age.  He  seems  to  have 
been  conscious  of  his  greatness,  yet  he  did  not 
presume  upon  it.  He  was  docile  and  humble, 
reverent  and  obedient  to  his  parents.  It  would 


2^  THE   LIFE    OF   THE   SAVIOUR. 

be  well  if  many  young  persons,  who  treat  their 
parents  with  disrespect,  and  show  that  they  feel 
themselves  superior  to  their  authority,  would  copy 
the  meekness  and  submission  which  Jesus  exhib 
ited.  They  might  learn  from  him  how  becoming 
in  the  young  is  respect  to  their  elders,  and  that 
true  greatness  is  not  inconsistent  with  humility. 
How  many  there  are  who  feel  above  the  business 
which  their  fathers  follow,  and  would  think  them 
selves  demeaned  by  engaging  in  it !  Yet  Jesus 
wrought  in  the  workshop  with  Joseph  and  his 
sons,  made  himself  of  no  reputation,  took  the  form 
of  a  servant,  and  thought  it  not  at  all  inconsistent 
with  the  honors  to  which  he  was  appointed. 

How  interesting  to  think  of  him  during  those 
years  of  his  childhood  and  youth !  What  must 
have  been  his  thoughts  and  emotions,  the  visions 
that  occupied  his  young  mind,  the  contemplations 
and  anticipations  that  filled  and  agitated  his 
bosom,  as  he  quietly  moved  on  like  other  men,  and 
yet  knew  himself  to  be  so  different  from  them ; 
among  them,  but  not  of  them ;  not  understood  by 
them,  nor  enjoying  any  sympathy  with  them  on  the 
great  subject  that  occupied  his  whole  soul.  Even 
his  brethren  did  not  feel  with  him,  nor  perceive  in 
him  anything  uncommon.  They  did  not  believe 
in  him.  Perhaps  with  his  mother  he  communed 
of  all  that  was  within  him  ;  but  excepting  her, 
who  was  there  to  share  or  comprehend  his  feel- 


HIS   BIRTH   AND    CHILDHOOD.  23 

ings,  except  his  Father  in  heaven  ?  With  him  his 
communion  must  have  been  near  and  precious ; 
and  he  undoubtedly  felt  then,  what  he  afterwards 
expressed,  "  I  am  not  alone,  for  the  Father  is  with 
me." 

But  we  cannot  hope  to  enter  fully  into  this  por 
tion  of  our  Lord's  life,  because  no  trustworthy 
history  of  it  remains  to  us.  The  evangelists  tell 
us  nothing  concerning  it ;  and  the  book  called  The 
Infancy  of  Jesus,  which  pretends  to  instruct  on  this 
subject,  is  without  authority,  and  altogether  unde 
serving  of  credit.  It  was  written  by  some  super 
stitious  person  of  an  early  age,  who  thought  to 
gratify  the  natural  curiosity  of  Christians  respect 
ing  their  Master,  by  recording  wonderful  stories 
of  his  childhood.  But  nothing  can  be  more  puerile 
and  worthless  than  most  of  them  are.  It  is  amaz 
ing  that  they  could  have  been  for  a  moment  cred 
ited.  The  person  who  invented  or  recorded  them 
had  no  true  understanding  of  what  constitutes  the 
glory  and  beauty  of  our  Lord's  character,  and  did 
not  perceive  how  totally  inconsistent  with  it  are 
the  foolish  tales  he  recited.  They  are  wanton 
and  useless ;  they  have  nothing  of  dignity  or  di 
vinity  in  them.  When  we  turn  from  them  to  the 
narratives  of  the  Scripture  history,  we  find  our 
selves  in  a  different  world  ;  we  feel  that  all  is  di 
vine  and  worthy  the  Son  of  God  ;  we  are  sure  that 
no  man  could  have  done  his  works  except  God 


24  THE   LIFE   OF   THE   SAVIOUR. 

were  with  him,  and  no  man  could  have  imagined 
them  except  they  were  really  done.  Amongst  all 
the  books  in  the  world  we  can  find  no  such  strik 
ing  instance  of  the  difference  between  truth  and 
falsehood  as  we  find  here.  And  Providence 
seems  to  have  permitted  those  miserable  fables 
to  descend  to  our  time,  for  the  purpose  of  show 
ing  us  this  difference,  and  convincing  us  more 
satisfactorily  of  the  absolute  divinity  and  truth 
of  the  real  Gospels. 


STATE   OF  JUIXEA.  25 


CHAPTER   III. 

STATE  OF  JUDJEA. EXPECTATION   OF  THE   MESSIAH. 

—  SIGNS  OF  HIS  COMING.  —  HIS  FORERUNNER. 

IN  order  to  understand  aright  the  circumstances 
and  spirit  of  our  Saviour's  ministry,  it  is  necessary 
to  know  many  things  respecting  the  state  of  the 
country  and  the  history  of  the  times  in  which  he 
lived.  There  was  much  in  them  that  was  pecu 
liar,  and  the  knowledge' of  which  will  aid  us  to 
interpret  our  Lord's  character,  works,  and  manner 
of  teaching,  as  well  as  his  reception  and  success. 

I  have  already  said  that  the  Jewish  nation  was 
in  a  state  of  degeneracy  and  decay.  It  was  now 
just  about  a  thousand  years  since  it  was  at  its 
height  of  prosperity,  in  the  glorious  reign  of  Solo 
mon.  The  period  of  its  greatness  had  been  brief, 
for  it  was  abused.  Corruption  of  morals  and  of 
religion  came  in  with  prosperity.  Immediately 
upon  Solomon's  death,  ten  of  the  tribes  revolted, 
and  set  up  a  separate  government  under  a  sepa 
rate  king.  From  that  day  we  read  of  two  king 
doms,  —  that  of  Judah,  comprehending  only  the 
two  tribes  of  Judah  and  Benjamin,  whose  capital 


26  THE   LIFE   OF   THE   SAVIOUR. 

was  Jerusalem  ;  and  that  of  Israel,  which  com 
prised  the  other  ten  tribes,  and  whose  capital  was 
Samaria.  These  two  nations  continued  to  exist 
by  the  side  of  each  other,  sometimes  at  war,  some 
times  at  peace,  for  two  hundred  and  fifty-four 
years.  The  kingdom  of  the  ten  tribes  was  then 
conquered  by  Shalmanezer,  king  of  Assyria,  and 
the  people  were  carried  into  captivity.  Here  their 
history  ends.  What  became  of  them  never  has 
been  discovered.  Some  suppose  that  they  were 
utterly  destroyed,  some  that  they  were  scattered 
over  the  various  countries  of  Assyria,  and  many 
have  fancied  that  their  descendants  still  exist  in 
Asia,  Africa,  or  America.  But  this  is  all  uncer 
tain.  It  is  more  important  to  observe  that  their 
country  was  not  wholly  depopulated  ;  some  of  the 
people  were  left  in  the  land  ;  and  Shalmanezer 
planted  among  them  colonies  of  idolaters,  who 
mixed  with  them,  and  formed  a  new  nation.  This 
was  the  nation  of  the  Samaritans,  of  which  we 
read  in  the  New  Testament,  —  a  nation  hateful  to 
the  Jews,  because  it  was  descended  in  part  from 
heathen  ancestors,  and  yet  professed  to  hold  the 
law  of  Moses  in  a  purer  form  than  the  Jews. 
Such  was  the  fate  of  the  kingdom  of  Israel. 

The  kingdom  of  Judah  continued  to  flourish  for 
one  hundred  and  thirty-four  years  after  the  cap 
tivity  of  Israel.  It  was  then  overthrown  by  Neb 
uchadnezzar,  king  of  Babylon,  and  the  people 


STATE   OF   JUD^A.  27 

were  carried  into  captivity  for  seventy  years.  At 
the  end  of  this  period  they  were  restored  to  their 
country  ;  but  they  never  recovered  their  former 
greatness.  They  were  sometimes  tributary  to 
other  nations,  and  sometimes  governed  by  their 
own  rulers ;  sometimes  favored  and  sometimes 
oppressed  by  the  powerful  princes  around  them. 
On  the  whole,  their  condition  was  far  from  pros 
perous.  Even  the  voice  of  prophecy  ceased  to  be 
heard,  and  God  withdrew  the  signs  of  his  special 
interposition.  No  prophet  appeared  among  them 
after  they  had  been  one  hundred  years  returned 
from  Babylon.  They  seemed  to  be  given  up  to 
darkness,  both  political  and  religious.  The  family 
of  the  Maccabees  at  one  period  arose,  and  by  its 
patriotism  and  talents  cast  a  temporary  brightness 
on  the  condition  of  the  country.  But  this  soon 
passed  away.  The  people  were  too  corrupt  and 
too  weak  to  maintain  their  rights  against  other 
nations,  or  to  remain  united  among  themselves. 
They  divided  into  parties  under  two  brothers,  Aris- 
tobulus  and  Hyrcanus,  who  contended  for  the 
power.  The  quarrel  was  decided  by  an  appeal  to 
Pompey,  the  Roman  general,  who  espoused  the 
party  of  Hyrcanus,  marched  his  legions  to  Jeru 
salem,  besieged  and  took  it,  and  subjected  the 
whole  country  to  the  Roman  government.  This 
was  sixty-three  years  before  the  birth  of  our  Sav 
iour. 


28  THE  LIFE   OF  THE  SAVIOUR. 

But  though  the  independence  of  the  country 
was  gone,  the  people  were  still  allowed  the  exer 
cise  of  their  former  customs  and  of  their  peculiar 
religious  institutions  and  laws.  The  government 
was  for  a  long  time  unsettled,  until  Herod,  sur- 
named  the  Great,  was  made  king  by  the  Romans 
about  thirty  years  before  Christ.  He  was  a  cour 
ageous  and  cunning  man  ;  a  brave  soldier,  a  good 
general,  a  lover  of  magnificence  and  pomp,  but 
ambitious,  deceitful,  and  cruel.  He  did  much 
for  the  prosperity  of  the  nation,  ornamented  Je 
rusalem  in  various  ways,  and  rebuilt  the  tem 
ple  at  great  expense  and  with  great  splendor. 
But  his  jealousy  and  cruelty  caused  him  to  be 
detested  by  the  people.  He  put  to  death  his  own 
wife  and  children,  and  many  other  members  of 
his  family.  No  one  could  feel  safe  from  his 
capricious  cruelty.  When  about  to  die,  he  as 
sembled  the  chief  men  of  the  nation  at  Jericho, 
and  shut  them  up  in  the  circus.  Then  he  gave 
orders,  that,  at  the  moment  of  his  death,  the  sol 
diers  should  be  let  in  upon  them,  and  put  them 
all  to  the  sword.  For,  he  said,  he  knew  that  the 
Jews  would  rejoice  at  his  death,  and  he  was  re 
solved  to  make  them  mourn.  Happily  these  hor 
rible  orders  were  not  executed,  and  there  was 
probably  unmixed  joy  at  the  tyrant's  death. 
After  knowing  this,  which  is  related  by  Joseplms, 
the  Jewish  historian,  we  cannot  think  it  incrcdi- 


STATE   OF  JUDJ1A.  29 

ble  that  lie  should  put  to  death  the  infants  of 
Bethlehem,  for  fear  the  new-born  Saviour  should 
escape.  We  understand,  too,  why  all  Jerusalem 
was  troubled  when  the  Magi  inquired  for  the 
young  king.  They  knew  well  enough  that  it 
would  exasperate  the  jealous  Herod,  and  lead  to 
some  deed  of  cruelty  and  blood.  It  has  even 
been  thought  by  some  that  he  pretended  to  be 
himself  the  Messiah,  and  therefore  would  allow 
no  one  else  to  be  so.  Their  reason  for  this  is, 
that  we  read  in  the  Evangelist  of  a  sect  of  the 
Herodians,  who  are  supposed  to  have  favored  his 
claims,  and  been  his  followers.  If  it  were  so,  it 
might  help  to  account  yet  more  perfectly  for  his 
desire  to  slay  the  infant  Christ.  But  it  is  alto 
gether  uncertain. 

At  the  death  of  Herod,  he  divided  his  domin 
ions  between  his  three  sons,  Archelaus,  Antipas, 
and  Philip. 

Archelaus  had  Judaea,  Samaria,  and  Idumea. 
He  reigned  less  than  ten  years,  and,  having  been 
guilty  of  great  injustice,  was  then  deposed,  and 
banished  to  Gaul,  where  he  died.  At  his  death 
his  dominions  became  a  province  of  the  Roman 
Empire,  of  which,  during  our  Saviour's  ministry, 
Pontius  Pilate  was  governor. 

Herod  Antipas  possessed  Galilee  and  Peraea. 
He  is  the  Herod  spoken  of  in  the  Gospels  during 

Luke  iii. 


30  THE  LIFE   OF  THE  SAVIOUR. 

our  Lord's  ministry.  It  was  he  who  put  John  the 
Baptist  to  death,  and  to  whom  Pilate  sent  Jesus, 
that  he  might  be  tried,  because  he  was  a  Galilean. 

Herod  Philip  was  tetrarch  of  Ituraea  and  Tra- 
chonitis,  which  lie  opposite  Galilee,  on  the  other 
side  of  the  Jordan.  He  is  barely  mentioned  in 
the  New  Testament.  He  was  a  mild  and  just 
prince,  and  into  his  dominions  Jesus  retreated 
when  he  desired  to  avoid  the  plots  of  Herod  Au- 
tipas. 

It  appears,  then,  that  the  country  in  which  Je 
sus  exercised  his  ministry  was  divided  into  three 
governments,  —  Galilee  and  Pera3a  under  Herod, 
Juda3a  and  Samaria  under  Pilate,  and  Traclio- 
nitis  and  Iturasa  under  Philip.  Herod  was  styled 
tetrarch,  and  sometimes,  though  not  rightfully, 
king.  Pilate  was  simply  governor,  or,  to  use  the 
Roman  title,  Procurator.  Herod  was  tyrannical 
and  cunning,  well  deserving  the  name,  which  our 
Lord  gave  him,  of  the  Fox.  Pilate  was  weak, 
cruel,  rash,  and  obstinate.  Both  of  them  were  at 
last  banished  by  the  Emperor  for  misgovernment, 
and  Pilate  in  consequence  destroyed  himself. 
Philip  was  a  good  and  just  prince,  and  died  quiet 
ly  after  a  reign  of  thirty-seven  years. 

Such  was  the  government  of  the  country.  It 
was  no  longer  in  the  hands  of  the  Jews,  but  of 
foreigners.  The  sceptre  had  departed  from  Ju- 
iali,  and  the  lawgiver  from  between  her  feet.  It 


STATE   OF   JUO32A.  31 

was,  therefore,  time  to.  look  for  the  Messiah  ;  for 
the  prophet  had  said  that  these  things  should  not 
be  until  Shiloh  come  ;  which  the  Jews  understood 
to  mean  the  Messiah.  Accordingly  at  this  time 
they  were  eagerly  looking  out  for  him.  When 
they  saw  the  Roman  soldiers  garrisoned  in  their 
towns,  and  the  Roman  tax-gatherers  collecting 
their  money,  and  felt  every  day  the  wretchedness 
of  their  enslaved  and  impoverished  condition, 
their  hearts  burned  with  impatience.  They 
longed  to  throw  off  the  yoke,  to  drive  out  the 
oppressors,  and  be  free.  They  had  read  in  the 
Prophets,  that  God  would  send  them  a  mighty 
deliverer,  the  son  of  David,  who  should  come 
amongst  them  in  power  and  glory,  and  set  up  a 
kingdom  over  the  whole  earth.  He  was  known 
among  them  by  the  name  of  the  Messiah,  or  the 
Christ ;  that  is,  the  Anointed.  They  thought  it 
time  for  him  to  appear,  for  the  signs  spoken  of  by 
Moses  and  Daniel  seemed  to  be  fulfilled.  They 
were  waiting  for  him  with  eagerness.  They 
trusted  that  he  would  free  them  from  their  bond 
age.  They  did  not  think  of  him  as  a  religious 
teacher,  coming  to  establish  a  spiritual  kingdom. 
No  ;  they  were  satisfied  with  their  religion,  and 
proud  of  their  goodness.  They  wanted  nothing 
but  to  be  rid  of  the  Romans,  and  have  their 
country  restored  to  the  power  and  greatness  of 
the  days  of  David  and  Solomon.  This  they  ex- 


32  THE   LIFE    OF   THE   SAVIOUR. 

pected  to  be  done.  They'  were  ready  to  rise  in 
arms,  and  fight  for  it.  And  it  was  because  Jesus 
would  not  do  this  for  them,  that  they  pronounced 
him  a  deceiver,  and  put  him  to  death. 

We  shall  find,  as  we  proceed,  a  great  many 
proofs  that  this  was  the  state  of  mind  among  the 
people,  and  shall  have  frequent  occasion  to  refer 
to  it. 

It  is  remarkable,  that  this  expectation  of  some 
extraordinary  person  being  about  to  appear  was 
not  confined  to  the  Jews,  but  existed  in  other  na 
tions.  Perhaps  they  had  learned  it  of  the  Jews, 
who  were  to  be  found  in  every  part  of  the  world, 
and  who  everywhere  carried  their  Scriptures  with 
them.  Hence  we  see  how  it  happened,  that,  when 
the  star  appeared  in  the  East,  the  Magi  at  once 
knew  its  meaning.  And  when  they  came  to  Je 
rusalem,  inquiring  for  the  new-born  king,  Herod, 
though  troubled,  was  not  surprised  at  it ;  but 
simply  asked,  Where  is  the  Christ  to  be  born  ? 
He  and  the  people  were  evidently  expecting  his 
birth.  Simeon,  too,  was  waiting  for  him  in  the 
temple. 

In  this  state  of  mind  the  people  continued,  and 
undoubtedly  grew  more  and  more  impatient,  the 
longer  his  coming  was  delayed.  Their  oppres 
sion  was  more  and  more  intolerable,  and  they 
were  ready  to  seize  upon  every  incident  which 
gave  the  slightest  prospect  of  relief.  Thus,  at  the 


JOHN   THE   BAPTIST.  33 

enrolment  and  taxation  under  Cyrenius,  they  flew 
to  arms,  and  made  resistance  under  many  leaders ; 
among  whom  was  probably  Theudas,  mentioned 
by  Gamaliel  in  the  sixth  chapter  of  Acts.  A 
few  years  afterwards,  another  similar  insurrection 
took  place  in  Galilee,  on  occasion  of  a  second 
taxation.  We  do  not  know  that  any  of  the  lead 
ers  in  either  instance  pretended  to  be  the  Mes 
siah  ;  but  it  is  not  improbable  that  they  did  so,  as 
such  pretensions  were  very  common  afterwards. 
What  is  to  be  remarked  is  the  restless  condition 
of  the  people,  and  their  readiness  to  follow  any 
leader  who  promised  them  relief. 

At  this  moment  there  appeared  in  the  midst 
of  them,  in  the  desert  country  of  Judaea,  and  not 
thirty  miles  from  Jerusalem,  an  austere  man, 
clothed  like  a  hermit,  and  denouncing  sin  like 
one  of  the  ancient  Prophets.  The  attention  of 
the  people  was  turned  to  him  at  once.  Perhaps, 
said  they,  this  is  he  whom  we  are  expecting. 
There  was  much  in  his  appearance  to  favor  the 
idea.  Refusing  the  delicacies  of  cultivated  life, 
he  lived  frugally  on  locusts,  which  are  freely 
used  as  food  in  that  part  of  the  world,  and  wild 
honey.  He  was  coarsely  clothed  in  a  garment 
of  camel's  hair,  with  a  leathern  girdle  about  his 
loins.  He  preached  boldly  to  the  people,  like 
another  Elijah,  and  cried,  "  Repent,  for  the  king- 
Matthew  iii.  Mark  i.  Luke  iii. 
2*  C 


34  THE   LIFE    OF   THE   SAVIOUR. 

dom  of  heaven  is  at  hand."  He  also  did  what 
was  a  new  and  striking  thing,  —  he  baptized  those 
who  followed  him.  It  was  an  old  custom  to  bap 
tize  heathen  persons  when  they  became  converts 
to  Judaism ;  but  it  was  a  new  thing  to  baptize 
Jews.  He  declared  it  to  be  in  preparation  for 
the  "  kingdom  of  God,"  that  is,  the  reign  of  the 
Messiah.  The  people  therefore,  as  Luke  says, 
"  were  in  expectation,  and  all  men  mused  in  their 
hearts  whether  he  were  the  Christ  or  not."  They 
thronged  to  him  from  Jerusalem,  and  all  Judaea, 
and  were  baptized  of  him  in  the  Jordan,  confess 
ing  their  sins,  and  anxiously  inquiring  for  the 
Messiah.  Even  the  chief  men  of  the  nation 
were  excited  ;  and  a  formal  deputation  of  priests 
and  Levites  was  sent  out  to  him  from  Jerusalem, 
while  he  was  at  Bethabara  beyond  Jordan,  about 
thirty-five  miles  distant,  to  inquire  of  him  whether 
he  were  the  Christ,  or  whether  they  must  wait  yet 
longer  for  his  appearance.  John  acknowledged 
to  them  that  he  was  not ;  that  he  was  only  come 
to  prepare  the  way  for  the  Christ,  agreeably  to 
the  prediction  of  Isaiah,  "  I  am  the  voice  of  one 
crying  in  the  wilderness,  Prepare  ye  the  way  of 
the  Lord,  make  his  paths  straight." 

The  people  were  therefore  satisfied  that  he  was 
not  the  Messiah  ;  but  they  honored  him  as  a  great 
prophet,  and  he  preached  to  them  with  boldness 

John  i. 


JOHN   THE   BAPTIST.  85 

and  severity.  When  he  saw  Pharisees  and  Sad- 
ducees  coming  to  his  baptism,  whom  he  knew  to 
be  hypocritical  and  worldly,  he  cried  out  to  them : 
"  0  generation  of  vipers,  who  hath  warned  you 
to  flee  from  the  wrath  to  come  ?  Bring  forth  fruit 
meet  for  repentance."  He  did  not  spare  them, 
though  they  were  members  of  the  most  powerful 
sects  in  the  land.  To  the  publicans  also,  and 
soldiers,  who  came  to  him,  he  gave  appropriate 
warning  and  instruction.  And,  in  a  word,  he  did 
what  he  could  to  rouse  the  nation  from  its  sinful 
condition,  and  prepare  it  to  receive  in  a  right  spirit 
the  great  messenger  who  was  to  succeed  him. 
He  undoubtedly  produced  some  effect;  but  the 
people  were  too  corrupt  to  be  easily  reformed. 
Indeed,  they  were  so  intent  on  having  a  Messiah 
who  should  lead  them  to  political  freedom  and 
glory,  that  they  had  little  relish  for  moral  exhor 
tation  and  religious  duty. 


THE   LIFE   OF   THE   SAVIOUR. 


CHAPTER  IY. 

THE   BAPTISM   OF   JESUS.  —  HIS   TEMPTATION. 

THE  time  at  length  arrived  when  Jesus  should 
enter  on  his  public  work.  He  had  reached  the 
age  of  thirty  years,  the  period  prescribed  in  the 
law  for  the  induction  of  the  priests  into  their  of 
fice.  Hitherto  he  had  lived  in  retirement,  undis 
tinguished  from  the  men  about  him.  He  had 
been  making  no  visible  preparation  for  the  great 
duties  he  was  to  perform.  He  attended  no  dis 
tinguished  school ;  he  was  brought  up  at  the  feet 
of  no  learned  Rabbi  or  eminent  philosopher ;  it  is 
not  certain  that  he  had  learned,  as  men  learn,  the 
very  elements  of  knowledge.  Having,  therefore, 
no  human  attainments  to  fit  him  for  his  arduous 
office,  he  must  be  qualified  for  it  by  supernatural 
endowments.  Nothing  but  the  consciousness  of 
possessing  these  could  embolden  and  enable  the 
lowly  Galilean  to  undertake  the  religious  reforma 
tion  of  his  country  and  of  the  world. 

The  time  being  arrived,  he  left  Nazareth,  and 
went  to  the  place  where  John  was  preaching  and 

Matthew  iii.  13.    Mark  I  9.     Luke  iii.  21. 


THE  BAPTISM.  37 

baptizing  on  the  banks  of  the  Jordan.  He  went, 
like  the  rest  of  the  people,  to  be  baptized.  Now 
John  and  Jesus,  being  related  to  each  other 
through  their  mothers,  who  were  cousins,  were 
probably  well  acquainted,  though  they  did  not 
dwell  in  the  same  place ;  but  John  did  not  know 
that  Jesus  was  the  Messiah.  So  well,  however,  did 
he  know  the  purity  of  his  character,  that  when  he 
saw  him  coming  to  be  baptized,  he  was  unwilling 
to  allow  it.  It  is  more  fit,  said  he,  that  you 
should  baptize  me,  and  do  you  come  to  me  ?  But 
Jesus  answered,  that  it  was  a  duty  to  observe  all 
religious  ordinances,  and  this  one  ought  not  to  be 
neglected.  He  did  not  need  it  as  a  sign  of  his 
sinfulness  and  repentance  ;  but  he  wished  to  con 
form  to  it,  because  it  was  appointed  of  God. 
"  Thus  it  becomes  us  to  fulfil  all  righteousness," 
he  said.  John  was  satisfied  with  this  explanation, 
and  baptized  him.  Then  came  the  moment  for 
announcing  the  Messiah  to  the  world.  The  heav 
ens  opened,  and  the  spirit  descended  in  visible 
form  like  a  dove,  and  alighted  on  him ;  and  at  the 
same  moment  a  voice  was  heard  from  heaven, 
saying,  "  This  is  my  beloved  Son,  in  whom  I  am 
well  pleased." 

This  was  the  first  public  attestation  to  the  Mes- 
siahship  of  Jesus.  The  arrival  of  the  long-ex 
pected  prophet  was  thus  proclaimed.  John,  the 
forerunner,  who  had  been  waiting  for  him,  and 


88  THE   LIFE   OF   THE   SAVIOUR. 

the  people  who  were  impatient  to  see  him,  were 
made  certain  that  this  was  he ;  and  he  himself 
was  both  assured  that  he  was  not  under  a  delu 
sion,  in  supposing  himself  the  chosen  one  of  God, 
and  received  that  gift  of  the  spirit,  "  without 
measure,"  which  was  to  fit  him  for  his  great 
work. 

Under  the  influence  of  this  spirit  he  immedi 
ately  went  up  from  the  Jordan,  and  retired  into 
the  heart  of  the  desert.  His  mind  was  full  of  the 
thoughts  which  the  greatness  of  the  occasion  ex 
cited.  He  went  by  himself,  away  from  human 
society,  to  meditate  on  the  wonders  of  his  con 
dition,  to  contemplate  the  labors  before  him,  and 
to  commune  with  God.  From  the  humble  village 
of  Nazareth,  from  the  obscurity  of  cottage  life, 
he  was  to  go  forth  as  a  prophet  and  preacher,  to 
stand  in  the  city  of  his  people,  and  amongst  the 
powerful  and  learned  men  of  his  time.  He  was 
to  leave  the  labors  of  the  artisan  for  the  toils  of  a 
religious  ministry,  to  bear  the  last  messages  of 
God  to  Judah,  and  to  change  the  religion  of  the 
world.  What  a  moment  was  this !  What  won 
der  that  he  felt  inclined,  that  he  felt  it  necessary, 
to  seclude  himself!  He  could  have  no  thought 
for  anything  but  the  toils  and  trials  before  him, 
and  for  communion  with  his  own  soul  and  his 
Father. 

He  wandered  into  the  desert.     It  does  not  fol- 


THE  TEMPTATION.  39 

low,  because  a  place  is  called  desert  in  the  Scrip 
tures,  that  it  is  therefore  wholly  wild  and  savage. 
It  may  mean  any  uninhabited  and  uncultivated 
place,  even  though  it  were  fruitful.  The  unin 
habited  places  adjoining  the  towns  were  called 
deserts,  yet  they  were  frequently  excellent  pastur 
age.  But  the  vast  wilderness  of  Judasa,  stretch 
ing  along  the  Dead  Sea  to  the  south  of  Jerusa 
lem,  was,  in  some  parts,  extremely  desolate.  It 
was  barren,  rocky,  and  mountainous.  And  as 
Mark  says  that  Jesus  was  with  the  "wild  beasts," 
he  probably  retreated  into  the  wildest  of  these 
places,  where  even  fruits  and  berries  could  not  be 
found  sufficient  to  satisfy  his  hunger. 

At  length  he  felt  the  consequences  of  so  long 
fasting.  He  was  weary  and  weak.  He  was  hun 
gry,  and  craved  food.  And  then  it  was,  when 
thus  worn  with  the  fatigue  of  much  watching  and 
abstinence,  that  he  was  exposed  to  the  temptations 
so  fearfully  described  by  the  Evangelists.  The 
history  of  those  temptations  has  exercised  the 
minds  of  learned  men,  who  have  explained  them 
in  many  different  ways.  It  is  not  necessary  here 
to  enter  into  the  discussion  of  what  is  difficult. 
There  is  enough  that  is  plain.  We  read,  in  the 
Epistle  to  the  Hebrews,  that  Jesus  was  "  tempted 
in  all  points  like  as  we  are,  yet  without  sin."  So 
it  was  in  these  temptations  in  the  wilderness. 

Matthew  iv.  Mark  i.  12.  Luke  iv. 


40  THE   LIFE    OF   THE   SAVIOUR. 

They  came  upon  him  when  hungry  and  faint,  and 
when  it  might  seem  a  small  thing  to  use  his  power 
of  working  miracles,  in  order  to  change  stones  in 
to  bread,  and  satisfy  his  exhausted  nature.  But 
he  would  not  do  it,  for  he  felt  that  the  Divine 
power  had  been  imparted  to  him  for  no  such  self 
ish  purposes.  Neither  would  he  yield  to  the 
temptation  to  make  himself  such  a  Messiah  as  the 
Jews  were  expecting,  and  seize  upon  the  king 
doms  and  glory  of  the  world.  This  he  could  eas 
ily  have  accomplished  ;  but  it  would  have  been 
unfaithfulness  to  God  and  duty.  Neither  would 
he  draw  on  himself  the  admiration  and  easy  re 
ception  of  the  people,  by  descending  into  the 
midst  of  them,  as  if  borne  on  angels'  wings,  from 
the  pinnacle  of  the  temple.  He  resisted  every 
suggestion  to  gratify  and  aggrandize  himself. 
Neither  bodily  suffering,  nor  the  offers  of  worldly 
greatness,  nor  the  desire  of  human  applause,  could 
divert  him  from  what  he  knew  to  be  his  duty.  In 
these  things  he  was  tempted  as  we  are  (and  they 
are  the  temptations  to  which  men  most  frequently 
yield),  yet  it  was  without  sin.  He  came  from 
them  untouched  ;  and  he  has  thus  taught  us,  that 
true  greatness  consists  in  resisting  evil,  and  ad 
hering  steadfastly  to  duty. 

There  is  much  in  this  incident  particularly 
suited  to  impress  and  instruct  the  young.  They 
are  just  entering  on  the  work  of  life,  as  Jesus  was 


THE  TEMPTATION.  41 

just  entering  on  his  ministry.  They  are  beset 
with  temptations  which  would  turn  them  aside 
from  duty.  They  are  tempted  by  sensual  and 
worldly  gratifications,  by  appetite  and  passion,  by 
wealth  and  pleasure,  by  honor  and  applause. 
They  are  tempted  to  sacrifice  principle  to  policy, 
to  abandon  duty  for  interest,  to  forget  their  re 
sponsibility  to  God  in  their  desire  to  secure  the 
favor  of  man.  Let  them  learn  of  Jesus.  His  ex 
ample  will  teach  them  to  encounter  and  resist. 
Let  them  do  as  he  did,  —  promptly  silence  the 
tempter,  refuse  to  hear  the  evil  suggestion,  and 
summon  up  to  their  aid  the  strong  power  of  God's 
holy  word.  If  they  thus  resist,  they  will  over 
come.  The  great  conflict  of  virtue  will  be 
achieved  in  the  beginning  of  their  course,  and 
their  subsequent  path  will  be  comparatively  plain 
and  easy. 


42  THE   LIFE   OF   THE   SAVIOUR. 


CHAPTER  V. 

GENERAL  OUTLINE  OF  OUR  LORD'S  MINISTRY.  — 
CALLING  OF  THE  FIRST  FIVE  DISCIPLES  AT  BETH- 
ABARA. THE  FIRST  MIRACLE. 

IT  would  greatly  aid  to  the  clear  understanding 
of  the  course  of  our  Saviour's  life,  if  we  were  able 
to  give  dates  to  the  several  events.  This,  how 
ever,  with  regard  to  the  greater  part  of  them,  is 
impossible.  The  Evangelists  have  marked  very 
few  of  them  in  such  a  way  that  we  can  determine 
the  precise  time  at  which  they  took  place.  They 
do  not  even  pretend  to  relate  them  all  in  the  order 
in  which  they  occurred.  So  far  were  they  from 
thinking  this  a  matter  of  great  importance,  that 
they  have  not  so  much  as  informed  us  ho\v  long 
the  ministry  of  Christ  lasted.  Consequently  there 
have  been  very  various  opinions  on  this  point. 
Many  persons  suppose  it  to  have  continued  about 
three  years.  Some  think  it  could  have  been  no 
longer  than  about  a  year.  And  others  have  fan 
cied  it  to  have  been  extended  through  many  years. 

It  is  not  possible  to  examine  here  the  reasons 
rMi  which  these  several  opinions  are  founded.  I 


OUTLINE   OF  HIS  MINISTRY.  43 

can  only  say,  that,  on  the  whole,  I  believe  the  sec 
ond  to  be  the  most  probable.  It  was  the  opinion 
entertained  by  the  early  Christians ;  and  it  is  fa 
vored  by  the  general  course  and  character  of  the 
Gospel  narratives.  There  were  three  great  annual 
festivals  in  the  Jewish  Church,  at  which  all  the 
men  were  expected  to  appear  at  Jerusalem,  and 
at  which,  therefore,  we  must  suppose  Jesus  to  have 
faithfully  attended.  The  Evangelist  John  has  re 
corded  his  visits  to  Jerusalem ;  and  we  find  that 
he  makes  mention  of  a  Passover,  of  a  feast  of 
Tabernacles,  of  a  feast  between  them,  which  must 
have  been  that  of  the  Pentecost,  and  of  another 
Passover.  This  exactly  makes  out  the  festivals  in 
their  proper  order,  for  a  little  more  than  one  year. 
The  other  three  Evangelists  relate  what  took  place 
in  the  country,  and  omit  his  visits  to  the  city. 
We  thus  have,  in  John's  Gospel,  the  regular  ac 
count  of  what  our  Lord  did  in  Jerusalem  at  four 
several  festivals,  and,  in  the  other  Evangelists,  a 
relation  of  what  he  did  at  other  times  and  places. 
The  present  history  is  arranged  on  this  principle. 
The  Passover  mentioned  in  the  sixth  chapter  of 
John  being  regarded  as  that  at  which  our  Lord 
suffered,  the  events  of  that  chapter  are  transposed 
accordingly.  The  whole  scheme  thus  becomes 
simple  and  probable,  and  is  attended  with  fewer 
difficulties  than  perhaps  any  other.* 

*  This  is  the  plan  proposed  by  Dr.  Carpenter,  in  his  Geogra- 


44  THE   LIFE   OF   THE   SAVIOUR. 

A  brief  preliminary  survey  of  the  order  and 
connection  of  events  will  facilitate  a  clear  appre 
hension  of  the  history.  It  may  be  observed,  then, 
that  our  Saviour's  ministry  naturally  divides  itself 
into  five  parts,  corresponding  to  the  several  visits 
which  he  made  to  Jerusalem.  His  home  was  in 
Galilee ;  and  thence  he  travelled  to  Jerusalem 
five  times,  on  occasion  of  five  several  festivals,  — 
the  Passover,  the  feast  of  Pentecost,  the  feast  of 
Tabernacles,  the  feast  of  Dedication,  and  the 
Passover  a  second  time. 

1.  At  what  time  of  year  his  baptism  took  place, 
we  have  no  means  of  ascertaining ;  perhaps  in 
January.  He  then  spent  forty  days  in  the  desert, 
returned  to  Galilee,  wrought  his  first  miracle  at 
Cana,  and  went  up  to  attend  the  Passover  at  Jeru 
salem.  In  the  year  A.  D.  29,  this  festival  oc 
curred  on  the  19th  of  March.  This  date  is 
certain,  for  it  depends  on  astronomical  calcula 
tion. 

phy  of  the  New  Testament,  and  illustrated  in  the  Harmony  recently 
published  in  Boston,  under  the  care  of  Professor  Palfrey  (by 
Gray  and  Bowen).  I  have  seen  cause  to  vaiy  from  it  very  little. 
It  commends  itself  by  its  simplicity  and  ingenuity.  In  explana 
tion  of  the  transposition  of  the  sixth  chapter  of  John,  it  is  to  be 
observed,  that  the  feeding  of  the  five  thousand  is  there  said  to  have 
taken  place  when  "  the  Passover  was  nigh."  According  to  the 
other  Evangelists,  it  took  place  not  long  before  the  last  Passover. 
It  seems  proper  to  give  to  the  event  the  same  date  in  the  narra 
tive  which  the  latter  have  given  to  it ;  for  they  specify  which  Pass 
over  was  nigh,  which  John  does  not. 


OUTLINE   OF   HIS  MINISTRY.  45 

.  2.  From  this  Passover  he  abode  in  Galilee  till 
he  returned  to  attend  the  feast  of  Pentecost  in 
Jerusalem,  the  8th  of  May. 

3.  He  spent  the  summer  in  Galilee,  but  we 
have  no  particulars  respecting  his  employment. 
He  returned  to  Jerusalem  on  the  16th  of  Septem 
ber,  the  third  day  of  the  feast  of  Tabernacles. 

4.  At  the  close  of  the  feast  he  returned  home 
to  Galilee,  and  then  began  the  most  active  portion 
of  his  ministry.     He  travelled  twice  over  Galilee, 
and  sent  out  the  twelve  apostles  and  the  seventy 
disciples.     He  came  to  Jerusalem  to  the  feast  of 
Dedication  on  the  26th  of  November. 

5.  The  next  interval  he  spent  partly  in  Galilee, 
partly  on  the  other  side  of  the  Jordan,  partly  in 
journeying  from  place  to  place,  and  returned  to 
Jerusalem  at  the  Passover  in  April.     On  Friday, 
the  7th  of  April,  he  was  crucified ;  and  the  ascen 
sion  consequently  took  place  on  the  llth  of  May. 

On  looking  attentively  at  this  statement,  it  will 
be  seen,  that  our  Lord's  ministry,  from  his  bap 
tism  to  his  death,  lasted  about  one  year  and  three 
months  ;  and  that  far  the  greater  portion  of  the 
records  of  the  Evangelists  relate  to  the  last  eight 
months.  Indeed,  ten  of  the  twenty-one  chapters 
of  John  are  occupied  with  the  narrative  of  the  last 
six  days.  It  may  be  useful  to  bear  in  mind  this 
proportion  between  the  several  parts  of  his  min 
istry. 


46  THE   LIFE   OF   THE   SAVIOUR. 

As  we  cannot  determine  the  precise  date  of  the 
baptism,  we  cannot  tell  on  what  day  he  returned 
from  his  retirement  of  forty  days  in  the  wilderness. 
It  appears  to  have  been  on  the  day  before  his  re 
turn  that  the  chief  men  of  Jerusalem  sent  to  John 
the  Baptist  the  messengers  already  mentioned,  to 
inquire  whether  he  were  the  Christ.  John  denied 
it,  as  we  have  seen  ;  but  assured  them,  at  the 
same  time,  that  the  Messiah  was  standing  amongst 
them,  though  they  knew  him  not.  He  then  ex 
pressed  his  sense  of  his  own  inferiority,  by  adding, 
that  he  was  not  worthy  to  unloose  the  shoes'  latch- 
et  of  that  eminent  person.  The  day  after  John's 
interview  with  the  deputation  from  Jerusalem, 
Jesus,  returning  from  his  temptation,  arrived  at 
the  place  where  John  was  ;  and  John  pointed  to 
him  as  the  person  of  whom  he  had  spoken.  "  Be 
hold  the  Lamb  of  God,  that  taketh  away  the  sin 
of  the  world  !  This  is  he  of  whom  I  said,  After 
me  cometh  a  man  who  is  preferred  before  me,  for 
he  was  before  me." 

This  declaration  of  course  excited  the  attention 
of  those  who  heard  it.  Many  would  not  give  it 
credit,  for  they  had  no  idea  that  the  Messiah 
could  appear  in  a  humble  form.  But  others  would 
think  differently ;  and  those  who  were  most  de 
voted  to  John  as  his  disciples  would  be  most  likely 
to  put  trust  in  his  assertion.  When,  therefore,  lie 

John  i. 


THE  FIRST   FIVE  DISCIPLES.  47 

again,  the  next  day,  pointed  to  Jesus  as  he  passed 
by,  it  is  not  strange  that  two  of  them  immediately 
followed  him,  and  sought  to  introduce  themselves 
to  him.  One  of  these  was  Andrew,  and  the  other 
is  mentioned  in  such  a  way  by  the  Evangelist 
John,  as  to  render  it  probable  that  it  was  himself. 
Jesus,  perceiving  their  intention,  turned  to  them, 
and  kindly  invited  them  to  his  lodgings.  It  was 
"  about  the  tenth  hour,"  —  nearly  evening  ;  and 
they  remained  with  him  that  day.  We  cannot 
help  wishing  that  we  had  an  account  of  this  inter 
view.  How  interesting  it  would  be  to  know  what 
passed  between  the  young  Messiah  and  the  first 
two  persons  who  joined  themselves  to  him  !  The 
consequence  was,  that  they  were  persuaded  that 
this  indeed  was  he  ;  and  Andrew,  desirous  that  his 
brother  Simon  should  partake  of  his  own  satisfac 
tion,  brought  him  at  once  and  introduced  him 
to  Jesus.  Jesus  immediately  gave  proof  of  his 
wonderful  knowledge  of  men,  by  saying  to  him, 
"  Thou  art  Simon ;  thou  shalt  be  called  Cephas" 
or  Peter,  —  that  is,  a  rock;  for  he  knew  the  ener 
gy  of  his  character,  and  that  his  labors  would  be 
the  foundation  of  the  Church. 

These  three  persons,  all  of  the  same  place, 
Bethsaida,  a  small  town  near  the  lake  of  Galilee, 
were  the  first  to  whom  was  given  the  honor  of 
joining  themselves  to  the  new  prophet.  They,  as 
well  as  he,  were  at  a  distance  from  their  homes. 


48  THE   LIFE   OF   THE   SAVIOUR. 

They  had  come  to  Bethabara,  a  distance  of  at 
least  seventy  miles,  on  account  of  the  baptism  of 
John.  By  his  preaching,  their  minds  had  been  in 
some  measure  prepared  to  embrace  the  Saviour, 
and  they  readily  became  his  disciples.  There 
were  others  there  also,  from  the  same  part  of  the 
country.  Philip,  a  townsman  of  Andrew  and 
Peter,  was  invited  to  joiftv  them.  No  sooner  had 
he  done  this,  than  he  sought  to  draw  a  friend  of 
his,  Nathanael,  into  the  company.  Whether  he  too 
was  a  townsman,  we  do  not  know ;  but  he  was  a 
sincere  man,  who,  with  all  his  goodness  of  heart, 
had  much  of  the  common  prejudice  against  Naza 
reth.  And  when  he  heard  that  the  person  whom 
his  friend  was  so  anxious  to  have  him  see  was 
from  that  despised  village,  he  asked,  with  a  sneer, 
u  Can  any  good  thing  come  out  of  Nazareth  ?  " 
Philip,  instead  of  reasoning  with  him,  simply  re 
plied,  "  Come  and  see  "  ;  —  the  most  sensible  an 
swer  he  could  have  given,  and  the  best  answer  to 
be  given  to  all  who  pretend  to  doubt  whether  any 
thing  good  can  come  from  Christ's  religion.  Je 
sus  knew  the  character  and  heart  of  Nathanael, 
and,  as  soon  as  he  saw  him,  uttered  the  memorable 
eulogiura,  "  Behold  an  Israelite  indeed,  in  whom 
is  no  guile."  When  Nathanael  expressed  sur 
prise  at  finding  himself  known,  Jesus  astonished 
him  by  still  another  proof  of  unexpected  knowl 
edge.  By  this  he  was  convinced,  and  exclaimed, 


THE   FIRST   FIVE  DISCIPLES.  49 

"  Rabbi,  thou  art  the  Son  of  God,  thou  art  the 
King  of  Israel."  In  this  reply  we  have  the  ear 
liest  profession  of  faith  in  Christ  which  is  recorded 
in  the  Gospels.  Jesus  received  it  graciously, 
and  assured  Nathanael,  in  reply,  that  he  should 
see  greater  things  yet ;  that  he  should  witness 
the  most  incontestable  supernatural  proofs  of  his 
intercourse  with  heaven  ;  —  "Ye  shall  see  the 
heavens  open,  and  the  angels  of  God  ascending 
and  descending  on  the  Son  of  man."  Here  we 
observe  that  our  Lord,  at  the  very  beginning  of 
his  ministry,  used  that  striking  figurative  language 
for  which  he  was  always  remarkable.  It  had  an 
emphasis  and  grandeur  suited  to  the  greatness  of 
him  who  spake  it ;  it  drew  attention,  and  dwelt  in 
the  memory  of  those  who  heard  it ;  and,  though 
sometimes  hard  to  be  understood,  was  yet  accom 
modated  to  the  habits  of  the  people  whom  he  ad 
dressed,  and  was  venerable  in  their  eyes  from  its 
resemblance  to  the  manner  of  their  prophets. 

Thus  speedily  did  the  Messiah  collect  the  first 
adherents  to  his  cause,  —  Andrew,  John,  Simon 
Peter,  Philip,  and  Nathanael,  —  five  honored  and 
immortal  names.  They  united  themselves  to  the 
fortunes  of  Jesus  of  Nazareth,  notwithstanding 
their  prejudices  against  his  town,  and  the  humble 
ness  of  his  appearance,  because  they  had  seen 
him,  conversed  with  him,  and  judged  for  them 
selves  of  his  pretensions. 

3  D 


50  THE   LIFE   OF   THE   SAVIOUR. 

And  now,  accompanied  by  this  little  band  of 
friends,  certainly  by  Philip,  most  probably  by  all, 
he  left  the  banks  of  the  Jordan,  and  turned  his 
face  homeward.  We  are  left  to  imagine  the 
meeting  between  him  and  his  mother,  when  she 
saw  the  son  of  her  hopes  returned  from  his  bap 
tism,  wearing  at  length  the  character  she  had  so 
long  waited  for  him  to  assume,  and  accompanied 
by  followers  who  were  pledged  to  him  as  their 
Lord. 

Three  days  after  his  return,  there  was  a  mar 
riage  at  the  neighboring  village  of  Cana,  three 
miles  distant,  at  which  Jesus  was  present  with  his 
mother  and  disciples.  Here  Mary  was  desirous 
that  he  should  make  proof  of  his  miraculous  pow 
er,  which  as  yet  he  had  never  done,  —  a  power 
which  she,  with  a  feeling  very  natural  in  a  moth 
er,  was  impatient  to  have  exhibited.  A  Jewish 
marriage  was  an  occasion  of  great  publicity  and 
pomp.  It  lasted  seven  days.  Mary  seems  to 
have  had  a  peculiar  interest  in  the  present  occa 
sion,  not  improbably  was  occupied  in  superintend 
ing  the  celebration.  She  perceived  that  the  sup 
ply  of  wine  was  insufficient.  It  seemed  to  her  to 
offer  a  fit  occasion  for  the  exercise  of  her  son's 
miraculous  power.  She  suggested  it  to  him. 
His  reply  intimates  that  this  was  a  matter  in 
which  he  could  not  allow  her  to  interfere  or  ad- 
John  ii. 


THE   FIRST  MIRACLE.  51 

vise ;  that  he  should  do  miracles  when  the  proper 
time  came,  but  that  no  one  must  presume  to  con 
trol  him.  Yet,  as  he  perceived  it  to  be  a  case  of 
real  embarrassment  to  the  parties,  who  were  prob 
ably  poor,  and  he  was  always  ready,  in  his  over 
flowing  good-will,  to  do  any  kindness  which  was 
not  inconsistent  with  his  religious  duty,  he  did 
what  his  mother  had  suggested,  and  signalized 
the  festival  by  the  first  of  those  miracles  whose 
power  has  converted  the  world.  With  beautiful 
simplicity  the  Evangelist  relates  all  the  particu 
lars  as  they  took  place,  and  how  the  master  of 
the  ceremonies  praised  the  wine  as  better  than 
any  that  had  been  drunk  before.  Thus,  he  adds, 
did  Jesus  manifest  his  glory,  and  his  disciples  be 
lieved  on  him  ;  they  were  certain  now,  since  they 
were  witnesses  of  the  Divine  power  he  possessed, 
that  he  was  indeed  the  long-expected  prophet. 

From  Cana  he  went  down,  with  his  mother, 
brothers,  and  disciples,  to  Capernaum,  a  village 
about  eighteen  miles  distant  on  the  western  bor 
der  of  the  lake.  He  remained  there  but  a  few 
days.  The  Passover  was  near  at  hand,  and  they 
were  preparing  to  go,  probably  all  in  company,  to 
join  in  its  celebration  at  Jerusalem. 


52  THE   LIFE   OF   THE   SAVIOUR. 


CHAPTER  VI. 

THE   FIRST    PASSOVER.  —  THE   VISIT    OF   NICODEMUS. 

THE   RETURN    THROUGH    SAMARIA    TO    GALILEE. 

THE   WOMAN   AT   JACOB'S   WELL. 

THE  Passover  was  the  principal  festival  of  the 
Jewish  nation.  It  was  appointed  to  commemo 
rate  the  deliverance  of  the  people  from  their  bond 
age  in  Egypt,  and  received  its  name  from  the  cir 
cumstance  that  the  destroying  angel,  who  was 
sent  to  slay  the  first-born  of  the  Egyptians,  passed 
over  the  houses  of  the  Israelites.  It  was  also 
called  the  Feast  of  Unleavened  Bread,  because  no 
leavened  bread  might  be  eaten  during  its  contin 
uance.  It  lasted  for  seven  days,  and  was  ob 
served  with  many  appropriate  ceremonies  and 
sacrifices.  The  most  remarkable  was  the  sacri 
ficing  and  eating  of  the  paschal  lamb,  which  took 
place  on  the  first  night.  Each  family  slew  its 
lamb,  which  was  roasted  whole,  and  eaten  with 
many  significant  forms.  The  next  day  was  sig 
nalized  by  the  solemn  offering  in  the  temple  of 
the  first  fruits  of  the  barley-harvest.  Sacrifices 
peculiar  to  the  festival  were  offered  every  day, 
and  the  first  and  the  last  were  especially  holy. 


THE  TEMPLE.  53 

This  festival  occurred  in  the  spring,  at  the  full 
inoon  of  the  vernal  equinox.  It  was  a  festival  for 
the  whole  people  ;  and  all  the  male  inhabitants  of 
the  land  were  obliged  to  go  up  and  keep  it  at  the 
temple.  At  this  time,  therefore,  Jesus,  with  his 
disciples  and  friends,  left  Capernaum  for  Jerusa 
lem.  It  was  a  journey  of  about  ninety  miles,  un 
doubtedly  performed  on  foot;  but  evidently  it 
could  not  be  lonely,  for  the  roads  must  have  been 
thronged  with  the  inhabitants  pouring  forth  on 
the  same  errand.  No  incidents  which  took  place 
on  the  journey  are  recorded.  Our  Lord  was  as 
yet  little  known ;  he  travelled  humbly  and  with 
out  observation.  There  were  a  few  who  knew 
what  he  was,  but  to  most  persons  he  appeared  in 
no  way  distinguished  from  the  other  young  men 
of  his  company. 

Immediately  on  his  arrival  at  the  holy  city  he 
went  up  to  the  temple,  that  splendid  structure, 
which  was  the  delight  and  boast  of  every  Jewish 
heart.  It  had  been  recently  rebuilt  with  great 
magnificence  by  King  Herod  the  Great ;  and  was 
now  glorious  in  all  the  freshness  of  its  spacious 
porticos  and  marble  pillars  and  costly  ornaments. 
It  stood  on  the  summit  of  a  lofty  hill,  overlooking 
the  city,  so  that  it  was  said,  "  Let  us  GO  UP  to  the 
house  of  the  Lord."  The  house  itself  was  not 
larger  than  many  of  the  ordinary  churches  of  mod- 
John  ii.  13. 


54:  THE  LIFE   OF  THE  SAVIOUR. 

ern  times.  But  it  was  surrounded  by  extensive 
courts,  which  were  also  called  the  temple,  and 
are  frequently  meant  when  the  temple  is  spoken 
of  in  the  New  Testament.  These  courts  were 
one  within  the  other,  each  surrounded  by  a  wall, 
and  paved  with  marble.  The  outer  enclosure  was 
called  the  court  of  the  Gentiles,  because  it  was 
open  to  them,  but  they  might  proceed  no  farther. 
The  next  enclosure  was  called  the  court  of  the 
Israelites,  because  they  might  enter  this,  but  could 
proceed  no  farther.  It  was  divided  into  two 
apartments,  the  outer  of  which  was  the  court  of 
the  women.  The  third  enclosure  was  called  the 
court  of  the  priests.  Into  this  the  priests  only  and 
Levites  might  enter.  In  this  court  stood  THE 
TEMPLE  with  the  altar  of  burnt-offerings  before 
it.  Here  the  sacrifices  were  offered.  The  peo 
ple  brought  their  offerings  no  farther  than  the 
wall,  of  one  cubit  high,  which  separated  this  court 
from  that  of  the  Israelites.  The  temple  was 
divided  into  two  parts  ;  in  the  outermost  of  which 
stood  the  altar  of  incense,  the  table  of  shew- 
bread,  and  the  golden  candlestick.  Into  this  only 
the  priests  could  enter.  The  inner  apartment  of 
the  temple,  separated  from  the  outer  by  a  splen 
did  veil,  was  called  the  Holy  of  holies.  Here 
were  the  cherubim  and  the  ark  of  the  covenant. 
No  person  could  enter  this  but  the  high  priest, 
and  he  only  once  a  year,  on  an  occasion  of  spe 
cial  solemnity,  called  the  day  of  atonement. 


THE   FIRST   PASSOVER.  55 

Thus  the  several  enclosures  and  apartments  of 
the  temple  grew  more  and  more  holy  as  you  pro 
ceeded.  The  outermost  court  was  open  to  all 
persons,  while  the  innermost  apartment  was  open 
ouly  to  the  highest  religious  minister  on  one  sol 
emn  day.  It  is  the  outer  court  which  is  meant, 
when  we  read  of  the  conversations  that  took  place 
in  the  temple,  and  of  children  crying  Hosanna 
there.  It  was  evidently  a  place  of  ordinary  re 
sort,  where  the  people  daily  congregated  for  con 
versation  and  business,  and  where  multitudes 
must  have  been  daily  passing  and  repassing  at  the 
times  of  the  sacrifices  and  the  hours  of  prayer. 
How  commodious  it  must  have  been  for  all  such 
purposes  of  concourse  may  be  perceived  by  re 
membering  that  it  was  a  space  of  more  than  four 
teen  acres  in  extent.  It  was  of  a  square  form, 
each  side  a  furlong  in  length,  with  a  magnificent 
covered  portico,  or  piazza,  all  around,  like  the 
cloisters  of  a  monastery,  supported  by  a  hundred 
and  sixty-two  marble  pillars  of  great  size.  No 
wonder  that  such  a  place  was  constantly  frequent 
ed,  and  that  it  became  a  resort  for  purposes  of 
business  as  well  as  religion.  The  offerings  and 
sacrifices  of  the  temple  demanded  a  continual  sup 
ply  of  cattle,  lambs,  and  doves ;  and  it  was  very 
convenient  for  the  worshippers  to  find  them  ready 
at  hand.  Those  who  had  these  animals  for  sale 
were  hence  accustomed  to  sit  with  them  in  this 


56  THE   LIFE   OF   THE   SAVIOUR. 

court,  and  offer  them  for  sale  to  the  people  as  they 
passed  in  to  the  sacrifice ;  and  for  the  accommo 
dation  of  this  traffic,  money-changers  set  up  their 
tables  by  their  side. 

Such  was  the  scene  which  met  the  view  of  Je 
sus  on  his  arrival  at  the  sacred  place.  The  peo 
ple  were  so  accustomed  to  the  sight,  that  they  did 
not  perceive  anything  wrong  in  it.  But  he  felt 
the  profanation ;  and,  as  if  the  spirit  of  the  old 
prophets  had  risen  up  within  him,  he  took  a  whip 
of  small  cords,  and  drove  the  sheep  and  the  oxen 
out  of  the  court,  and  commanded  the  sellers  of 
doves  to  take  them  away,  and  overset  the  tables 
of  the  money-changers.  This  bold  act  of  relig 
ious  zeal  created,  of  course,  no  little  excitement. 
His  disciples,  who  were  longing  to  see  him  take 
the  character  which  belonged  to  him,  were  grati 
fied  at  this  spirited  assumption  of  authority,  and 
they  applied  to  him  the  words  used  of  the  Psalm 
ist,  "  The  zeal  of  thy  house  hath  consumed  me." 
The  people  were  amazed  at  an  act  which  implied 
such  consciousness  of  right  and  authority,  and 
thought  it  possible  that  he  might  be  the  expected 
prophet.  They  accordingly  came  to  him,  and 
asked  him  to  show  them  some  sign  in  proof  of  his 
authority.  As  he  knew  what  was  in  man  and  did 
not  choose  to  commit  himself  to  them,  he  answered 
them  in  a  figurative  expression,  which  could  be 
perfectly  understood  only  after  his  resurrection. 


THE   VISIT   OF  NICODEMUS.  57 

He  pointed  to  that  great  event  as  the  proof  that 
he  was  from  God.  "  Destroy  this  temple,"  said 
he,  meaning  the  temple  of  his  body,  "and  in 
three  days  I  will  raise  it  again."  At  that  time 
his  words  were  not  understood ;  but  after  his 
crucifixion  they  were  remembered,  and  served  to 
confirm  the  truth  of  his  pretensions  to  divine 
knowledge. 

While  he  remained  at  Jerusalem,  he  wrought 
many  miracles,  which  drew  attention  to  him,  and 
augmented  the  number  of  those  who  believed  in 
him.  He  did  not  however  disclose  himself  to 
them,  for  he  knew  that  the  time  had  not  yet  ar 
rived  when  he  could  advantageously  do  so.  He 
knew  the  nature  of  their  expectations  from  him  ; 
therefore  he  would  not  trust  them,  nor  commit 
himself  to  them. 

The  most  remarkable  circumstance  which  oc 
curred  during  this  period  was  the  visit  which  he 
received  from  one  of  the  rulers,  whose  name  was 
Nicodemus.  This  man,  a  person  of  some  conse 
quence  in  the  nation,  had  become  strongly  inter 
ested  in  what  he  had  seen  and  heard  of  the  won 
derful  young  stranger  from  Galilee,  and  desired 
to  ascertain,  by  means  of  a  personal  interview, 
whether  he  were  the  Messiah  or  not.  According 
ly  he  came  to  Jesus ;  but  by  night,  when  he 
would  be  least  liable  to  be  observed.  "For  ho 

John  iii. 
3* 


58  THE   LIFE    OF   THE   SAVIOUR. 

chose  to  satisfy  himself  fully,  before  he  would  at 
tract  attention  to  his  movements.  He  saluted  our 
Lord  respectfully,  and  assured  him  that  he  be 
lieved  he  came  from  God  ;  for,  said  he,  "  no  man 
can  do  these  miracles  which  thou  dost,  except 
God  were  with  him."  He  thus  evidently  ex 
pressed  a  readiness  to  join  himself  to  the  Saviour ; 
but  as  our  Lord  knew  that  his  views  were  not 
right,  that  he  was  looking  for  a  worldly  Messiah 
and  hoping  an  earthly  reward,  he  did  not  encour 
age  his  advances,  but  immediately  began  to  show 
him  his  mistake,  and  explain  the  true  nature  of 
the  kingdom  of  the  Messiah.  He  taught  him  that 
it  was  not  of  this  world,  not  temporal,  but  spir 
itual  ;  that,  in  order  to  enter  it,  one  must  give  up 
all  his  worldly  views  and  temporal  expectations, 
and  fit  himself,  by  spiritual-mindedness,  for  a 
spiritual  kingdom.  These  great  truths  he  clothed, 
according  to  his  manner,  in  bold  and  strong,  but 
natural  figures.  But  it  was  not  easy  for  the  Jew 
ish  ruler  to  understand  them.  They  were  not 
consonant  to  his  prejudices  or  his  desires.  And 
he  went  away  without  openly  attaching  himself  to 
the  cause  of  Jesus.  Yet  such  an  impression  did 
the  conversation  make  on  his  mind,  that  he  ap 
pears  ever  to  have  regarded  our  Lord  witli  rever 
ence  and  attachment.  We  find  him,  some  time 
afterward,  one  of  the  few  who  dared  to  speak  in 
his  defence  and  who  honored  him  in  his  death. 


THE   PHARISEES.  59 

"We  may  trust  that  the  memorable  interview  of 
that  night  produced  its  true  effects  on  his  soul ; 
that  the  solemn  words  of  Jesus  taught  him,  as 
they  have  taught  multitudes  since,  the  superiority 
and  necessity  of  a  spiritual  life,  and  roused  him 
from  his  vain  passions  and  worldly  ambition  to 
the  sense  of  a  higher  existence. 

The  Passover  being  ended,  Jesus  and  his  dis 
ciples  left  Jerusalem,  and  took  up  their  abode  for 
a  time  somewhere  near  the  river  Jordan,  in  Ju- 
da?a.  Here  he  gained  many  followers,  who  were 
baptized  into  his  faith  ;  not  however  by  his  own 
hand,  but  by  that  of  the  disciples.  John  also  was 
still  baptizing,  but  had  removed  from  Bethabara 
to  ^Enon,  near  Salim,  in  Samaria.  This  circum 
stance  of  two  prophets  being  engaged  in  collect 
ing  and  baptizing  followers  at  the  same  time  nat 
urally  excited  some  speculation  among  the  people. 
Some  of  John's  disciples  fell  into  an  argument 
respecting  it  with  a  Jew,  and  they  referred  the 
question  to  John  himself  for  his  decision.  These 
disciples  appear  to  have  been  jealous  for  their 
master's  honor,  and  could  not  well  bear  that  an 
other  should  attract  more  followers  than  he.  But 
John  had  nothing  of  this  feeling,  and  he  endeav 
ored  to  remove  it  from  the  mind  of  his  disciples. 
He  reminded  them  that  he  had  always  asserted 
that  he  was  not  himself  the  Christ,  but  greatly  in 
ferior  to  him.  He  now  repeated  his  assertions, 


60  THE   LIFE    OF   THE   SAVIOUR. 

and  went  on  to  declare  to  them,  in  the  strongest 
terms,  the  necessity  of  believing  in  the  Son  of  God. 
In  this  way  John  quieted  the  minds  of  his  disci 
ples. 

But  there  were  others  who  were  not  so  easily 
satisfied,  and  who  loudly  expressed  their  displeas 
ure.  These  were  the  Pharisees,  the  leading  sect 
amongst  the  Jews,  the  sect  which  comprised  prob 
ably  the  principal  part  of  the  learned  and  in 
fluential  men.  The  Pharisees  professed  to  be 
more  strictly  and  zealously  devoted  to  the  law 
than  any  others,  and  by  their  severe  external 
sanctity  and  punctilious  attention  to  the  forms  of 
religion,  they  secured  the  veneration  of  the  mul 
titude.  They  were  scrupulous  observers  of  the 
Sabbath,  they  kept  frequent  fasts,  were  exact  in 
all  washings,  ostentatious  in  paying  tithes,  in  re 
peating  prayers,  and  in  giving  alms,  professed 
great  abhorrence  at  sinners,  and  even  carried  the 
show  of  sanctity  into  the  phylacteries  and  fringes 
of  their  garments.  Thus  their  appearance  cor 
responded  with  their  name,  which  meant  separat 
ed^  or  set  apart,  from  other  men  in  holiness  and 
piety ;  and  their  haughty  treatment  of  all  whom 
they  considered  sinners  was  of  a  piece  with  their 
high  pretensions. 

Such  was  the  popular  and  predominant  sect. 
Of  course  they  were  jealous  to  maintain  their  in 
fluence,  and  unfriendly  to  all  persons  and  parties 


THE  PHARISEES.  61 

who  would  either  rival  them  in  the  estimation  of 
the  people,  or  expose  their  true  character.  It 
could  not  but  happen,  that  they  would  look  with 
ill-will  on  any  one  who  should  assume  to  be  a  re 
ligious  teacher,  and  not  consult  them  and  forward 
their  purposes.  It  is  plain,  that,  with  their  prin 
ciples  and  character,  no  one  could  be  received  by 
them  as  the  Messiah,  unless  he  corresponded  to 
their  expectations,  and  in  fact  were  one  of  the 
Pharisees.  When  therefore  they  heard  of  the 
bold  procedure  of  a  young  man  from  Galilee,  who 
had  gone  about  cleansing  the  temple,  and  teach 
ing  the  people,  and  baptizing  followers  indepen 
dently  of  them,  they  were  naturally  displeased. 
His  tone  of  instruction,  too,  was  very  unlike 
theirs,  and  tended  to  bring  them  into  discredit. 
His  simplicity  and  purity  were  disagreeable  to 
their  artifice  and  hypocrisy.  They  felt  themselves 
rebuked  by  his  modest  but  severe  virtue.  They 
therefore  felt  ill-disposed  toward  him.  They 
could  not  listen  to  the  idea  that  he  was  the  Mes 
siah.  Surely  the  Messiah  would  be  sent  to  the 
chiefs  of  the  church,  and  not  spring  up  from 
the  dregs  of  the  people.  "  Search  and  look," 
said  they,  "  for  out  of  Galilee  ariseth  no  proph 
et." 

On  hearing  that  this  new  teacher  was  success 
ful  in  gaining  adherents,  and  that  he  baptized 
even  greater  numbers  than  John  had  done,  they 


62  THE   LIFE    OF   THE   SAVIOUR. 

did  not  conceal  their  displeasure.  In  what  man 
ner  they  expressed  it,  we  are  not  told;  but  we 
read  that  when  Jesus  heard  of  this,  he  left  the 
place  where  he  was,  for  he  knew  that  it  was  not 
his  duty  to  provoke  opposition  unnecessarily  ;  and 
in  order  to  avoid  every  occasion  of  complaint  for 
the  present,  he  quitted  Juda3a  altogether,  and  re 
turned  to  his  own  country  of  Galilee. 

On  his  way  to  Galilee  he  necessarily  passed 
through  Samaria,  which  lies  between  that  prov 
ince  and  Judaaa.  At  least  this  was  the  nearest 
and  most  convenient  route,  though  the  Jews 
sometimes  took  a  more  circuitous  course  ;  as  we 
shall  find  that  our  Lord  did  on  another  occasion, 
in  order  to  avoid  the  enmity  of  the  Samaritans. 
It  was  on  this  journey  that  occurred  one  of  the 
most  interesting  incidents  of  his  ministry.  At 
about  the  distance  of  forty  miles  from  Jerusalem, 
just  before  reaching  the  famous  mountains  of  Ebal 
and  Gerizim,  is  the  well  which  Jacob  dug.  It  is 
to  be  seen  there  even  to  the  present  day ;  for  in 
that  country  wells  of  water  are  so  precious,  that 
they  are  kept  with  the  greatest  care  generation 
after  generation.  At  about  midday,  our  Saviour 
reached  this  well,  and  sat  down  to  rest  himself, 
while  his  disciples  went  forward  to  Sychar  to  pur 
chase  provisions  for  their  refreshment.  This  town 
lay  at  nearly  a  mile's  distance.  It  is  the  same 

John  iv. 


THE  SAMARITAN  WOMAN.  63 

which  is  called  Shechem  in  the  Old  Testament. 
It  stands  in  a  beautiful,  romantic,  and  fertile  spot 
between  the  mountains  of  Ebal  and  Gerizim,  and 
is  to  this  day  one  of  the  most  flourishing  towns  in 
Palestine.  It  was  for  a  long  time  the  capital  of 
Samaria. 

While  Jesus  sat  waiting  at  the  well,  a  woman 
came  from  the  city  to  draw  water.  He  immedi 
ately  entered  into  conversation  with  her.  This  is 
a  circumstance  which  marks  his  character.  A 
common  Jew  would  not  have  done  so.  A  scribe, 
a  priest,  or  a  pharisee  would  have  esteemed  him 
self  dishonored  by  so  doing.  Not  only  was  it 
considered  improper  to  converse  with  a  woman 
publicly,  but  the  Jews  and  Samaritans  were  in 
veterate  enemies.  They  had  no  intercourse  with 
each  other;  and  it  shows  something  in  Jesus 
greatly  superior  to  the  prejudices  of  the  times  and 
the  people,  that  he  so  readily  conversed,  not  only 
with  a  woman,  but  with  a  Samaritan. 

The  woman  herself  was  astonished  at  his  ad 
dressing  her.  "  How  is  it  that  thou,"  she  ex 
claimed,  "  being  a  Jew,  dost  ask  drink  of  me, 
who  am  a  Samaritan  ? "  She  must  have  been 
still  more  astonished  at  his  reply,  and  the  turn 
which  he  gave  to  the  conversation.  For  our 
Lord,  agreeably  to  his  uniform  custom  of  drawing 
religious  instruction  from  every  incident,  imme 
diately  took  occasion  to  speak  of  that  living  water. 


64  THE   LIFE   OF  THE  SAVIOUR. 

of  which  if  a  man  drink,  he  shall  never  thirst 
again.  He  awakened  her  curiosity,  he  excited 
her  desire  to  know  more,  he  alluded  to  some  pri 
vate  circumstances  in  her  life,  and  she  saw  that 
he  was  no  common  person,  but  a  prophet.  She 
therefore  seized  the  opportunity  to  ask  his  judg 
ment  respecting  that  great  question  which  divided 
the  Jews  and  Samaritans,  namely,  whether  the 
temple  at  Jerusalem  or  the  mount  of  Gerizim  was 
the  true  place  of  worship.  Jesus  replied,  that 
this  was  no  longer  a  question  of  any  consequence  ; 
that  a  new  order  of  things  was  about  to  be  intro 
duced  ;  that  all  merely  local  worship  and  all  lim 
ited  service  was  to  cease.  "  Woman,  believe  me, 
the  hour  cometh,  when  ye  shall  neither  in  this 
mountain,  nor  yet  at  Jerusalem,  worship  the  Fa 
ther.  But  the  hour  cometh,  and  now  is,  when 
the  true  worshippers  shall  worship  the  Father  in 
spirit  and  in  truth :  for  the  Father  seeketh  such 
to  worship  him.  God  is  a  spirit :  and  they  that 
worship  him  must  worship  him  in  spirit  and  in 
truth." 

This  doctrine  was  as  new  to  the  woman  as  it 
was  grand  and  glorious.  But  she  did  not  appear 
fully  to  enter  into  the  meaning  of  it ;  it  was  too 
great  for  her  to  take  in  at  once ;  and  she  an 
swered  our  Lord  by  observing,  that,  when  the 
Messiah  should  come,  they  undoubtedly  should  be 
fully  instructed  in  this  matter.  Jesus  at  once,  in 


THE   SAMARITAN  WOMAN.  65 

the  simplest  manner,  discovered  himself  to  her. 
u  I  that  speak  unto  thee  am  he."  The  woman, 
struck  with  astonishment,  answered  not  a  word, 
but  put  down  her  water-pot,  and  wrent  back  to  the 
city  to  tell  what  she  had  seen  and  heard.  "  Come, 
see  a  man  who  told  me  all  things  that  ever  I  did  ; 
is  not  this  the  Messiah  ?  "  The  people  were  easi 
ly  excited  by  such  a  report,  and  returned  with 
her  to  see  the  wonderful  stranger. 

Meantime  the  disciples  carne  back  to  their  Mas 
ter,  whom  they  had  left  hungry  and  weary ;  but 
he  was  too  much  engaged  in  the  feelings  and 
hopes  to  which  this  incident  had  given  rise,  to 
care  for  the  food  which  they  brought.  His  mind 
was  full  of  the  excitement  of  a  benevolent  hope, 
that  here  he  had  done  some  good,  here  he  might 
make  some  converts.  He  pointed  to  the  crowd 
of  people  coming  from  the  city,  and  bade  his  fol 
lowers  observe  how  the  fields  were  already  ripe 
for  the  harvest,  that  they  only  needed  to  go  forth 
and  reap,  and  they  should  gather  fruit  unto  life 
eternal.  And  when  the  Samaritans  entreated  him 
to  abide  with  them,  he  gladly  accepted  the  invita 
tion,  and  remained  there  two  days.  The  conse 
quence  was,  that  many  believed  on  him.  They 
heard  him  speak,  and  were  convinced,  as  their 
country-woman  had  been  at  the  well.  And  they 
said  to  her,  "  Now  we  believe,  not  because  of 
thy  saying,  for  we  have  heard  him  ourselves,  and 

E 


66  THE   LIFE    OF   THE   SAVIOUR. 

know  that  this  is  indeed  the  Christ,  the  Saviour 
of  the  world." 

Having  spent  two  days  at  Sychar,  he  proceeded 
on  his  journey  into  Galilee.  Here  he  was  re 
ceived  by  the  people  with  great  respect,  for  they 
had  known  the  things  which  he  did  in  Jerusalem 
at  the  feast.  Of  the  events  which  occurred  during 
his  visit,  nothing  is  related,  excepting  the  cure  of 
a  nobleman's  son  at  Capernaum,  which  was  the 
second  miracle  performed  in  Galilee.  It  was 
while  our  Lord  was  at  Cana,  that  this  nobleman, 
as  he  is  called,  (that  is,  probably,  some  officer  in 
the  employment  of  the  government,)  came  from 
Capernaum,  a  distance  of  nearly  twenty  miles, 
entreating  Jesus  to  heal  his  son.  This  seems  to 
show  confidence  in  his  power  to  work  miracles ; 
but  it  appears  from  our  Lord's  reply,  that  it  was 
mingled  with  a  good  deal  of  doubt  and  distrust ; 
for,  said  he,  "  Except  ye  see  signs  and  wonders, 
ye  will  not  believe."  But  when  the  anxious  father 
urgently  repeated  his  request,  and  thus  evinced 
a  strong  faith,  Jesus  granted  more  than  he  asked. 
He  assured  him  of  the  immediate  safety  of  his 
son,  without  departing  from  the  spot.  "  Go  thy 
way,"  said  he ;  "  thy  son  liveth."  And  the  father 
found  it  so  on  his  return. 

Our  Lord's  residence  in  Galilee  at  this  time 
must  have  been  short ;  for  on  the  occurrence  of 
the  feast  of  Pentecost,  fifty  days  after  that  of  the 
Passover,  he  again  went  up  to  Jerusalem. 


THE  FEAST   OF  PENTECOST.  67 


CHAPTER  VII. 

THE  FEAST  OF  PENTECOST.  —  THE  SUMMER  SPENT  IN 
GALILEE.  —  THE  FEAST  OF  TABERNACLES.  —  CON 
VERSATION  WITH  THE  JEWS  AT  JERUSALEM. 

THE  Pentecost  was  a  festival  in  commemora 
tion  of  the  giving  of  the  law  from  Mount  Sinai. 
This  event  took  place  fifty  days  after  the  depart 
ure  of  the  Israelites  from  Egypt;  consequently 
the  Pentecost  occurred  fifty  days  after  the  Pass 
over,  and  because  it  thus  took  place  at  the  inter 
val  of  seven  weeks,  it  was  called  the  feast  of  weeks. 
It  was  celebrated  by  the  offering  of  the  first  fruits 
of  the  wheat-harvest,  which  at  that  time  was 
gathered  in,  and  by  various  additional  sacrifices 
at  the  temple.  It  was  one  of  the  three  great 
occasions  on  which  all  the  males  of  the  land  were 
required  to  present  themselves  in  religious  solem 
nity  before  the  Lord.  Our  Saviour,  therefore, 
whose  rule  it  was  "  to  fulfil  all  righteousness," 
again  went  up  to  Jerusalem. 

This  visit  to  the  city  was  signalized  by  the  cure 
^f  an  "impotent  man,"  as  he  is  styled  in  our 

John  v. 


68  THE  LIFE   OF  THE  SAVIOUR. 

translation  ;  —  one  who  had  been  disabled  by 
disease  for  thirty-eight  years.  Jesus  found  him 
lying  with  a  multitude  of  blind,  lame,  and  crippled 
persons  near  a  pool  called  Bethesda,  whose  wa 
ters  at  certain  seasons  were  thought  to  possess 
a  miraculous  power  of  healing.  As  he  had  no 
friend  to  lift  him  into  the  water,  Jesus  took  pity 
on  him  and  healed  him  by  his  word. 

This  happened  on  the  Sabbath  day.  When  the 
strict  and  superstitious  Jews  saw  the  poor  man 
walking  away  with  his  couch  on  his  shoulders, 
they  cried  out  against  him  for  breaking  the  Sab 
bath.  He  defended  himself  by  answering,  that  the 
person  who  healed  him  had  said  to  him,  "  Take 
up  thy  bed  and  walk."  Their  displeasure  was 
thus  turned  against  Jesus,  and  they  persecuted 
him  for  this  profanation  of  the  holy  day.  This 
gave  rise  to  one  of  those  striking  conversations 
recorded  by  John,  in  which  our  Lord  vindicated 
himself  against  the  charge  of  irreligion  and  blas 
phemy,  asserted  his  authority  and  dignity  as  the 
Son  of  God,  warned  his  countrymen  against  the 
rejection  of  his  claims,  and  reminded  them  of 
three  proofs  which  they  possessed  that  he  came 
from  God;  —  namely,  the  testimony  of  John  the 
Baptist,  the  miraculous  works  he  performed,  and 
the  voice  from  heaven  which  was  heard  at  his 
baptism.  It  was  in  this  discourse  that  occurred 
that  solemn  and  sublime  passage  respecting  a 


THE  FEAST   OF   PENTECOST.  .69 

future  state  of  retribution,  of  which  Paley  has 
said :  *  "  Had  Jesus  Christ  delivered  no  other  dec 
laration,  he  had  pronounced  a  message  of  inesti 
mable  importance,  and  well  worthy  of  that  splen 
did  apparatus  of  prophecy  and  miracles  with 
which  his  mission  was  introduced  and  attested." 
This  declaration  was :  "  The  hour  is  coming,  in 
which  all  that  are  in  the  graves  shall  hear  his 
voice,  and  shall  come  forth  ;  they  that  have  done 
good  unto  the  resurrection  of  life,  and  they  that 
have  done  evil  unto  the  resurrection  of  condemna 
tion." 

But  it  was  in  vain  that  he  addressed  his  holy 
doctrine  and  earnest  warnings  to  the  prejudiced 
minds  of  his  countrymen.  They  would  not  hear 
him.  They  persecuted  and  sought  to  kill  him. 
And  therefore,  says  the  Evangelist,  he  did  not 
continue  in  Judaea,  but  retired  again  to  Galilee. 

It  was  now  the  opening  of  the  summer.  The 
feast  of  Pentecost  occurred  in  May,  and  we  hear 
nothing  more  of  him  until  the  feast  of  Tabernacles 
in  September.  As  the  summer  in  that  climate  is 
intensely  hot  and  enervating,  and  consequently 
unfavorable  to  exertion,  it  seems  probable  that  he 
spent  it  in  comparative  retirement.  No  record 
of  any  of  his  acts  during  this  time  has  come  down 
to  us.  We  are  left  to  fancy  him  passing  his  time 
in  holy  contemplation  and  devotion,  occupied  in 

*  Moral  Philosophy,  Book  v.  ch.  ix.  John  vii.  1. 


70  THE  LIFE   OF   THE   SAVIOUR. 

teaching  and  blessing  the  circle  with  which  he 
was  immediately  connected,  and  preparing  him 
self  for  the  severe  trials  and  toils  of  the  more  ac 
tive  months  which  were  to  follow. 

The  feast  of  Tabernacles,  the  third  of  the  three 
great  solemnities  at  which  the  men  were  obliged 
to  go  up  to  the  temple,  was  instituted  in  com 
memoration  of  the  sojourn  of  the  Israelites  in  the 
wilderness,  where  for  so  many  years  they  dwelt  in 
tents  or  tabernacles.  It  occurred  in  the  beginning 
of  autumn,  and  lasted  seven  days,  or,  as  some 
think,  eight ;  the  first  and  last  being  the  most 
solemn.  The  manner  of  its  celebration  was  pecu 
liar.  During  its  whole  continuance,  the  people 
resided  in  tents,  or  arbors,  constructed  of  the 
boughs  of  trees,  and  placed  in  the  streets,  in  the 
outer  court  of  the  temple,  and  on  the  tops  of  the 
houses.  On  the  first  day,  they  gathered  branches 
of  the  finest  trees,  willow  and  palm  trees  especially, 
and  went  with  them  in  procession  to  the  temple, 
and  encompassed  the  altar  of  burnt-offerings, 
singing  certain  songs,  and  crying,  "  Hosanna !  " 
Hence  these  branches  were  called  Hosanna;  and 
the  last  day  was  called  the  Great  Hosanna,  be 
cause  on  that  day  this  ceremony  was  performed 
seven  times.  They  also  brought  as  offerings  to  the 
temple  the  first  fruits  of  their  second  harvest,  and 
consecrated  the  occasion  by  a  great  variety  of 
sacrifices,  as  well  as  by  dancing,  music,  and  illu- 


THE   FEAST   OF  TABERNACLES.  71 

urinations.  In  fact,  this  feast  may  be  considered 
as  the  great  Thanksgiving  of  the  Jewish  people. 
It  was  kept  by  joyous  religious  feasting,  like  the 
autumnal  festival  of  New  England,  and,  like  that, 
occurred  just  Avhen  the  fruits  of  the  earth  had 
been  gathered  in. 

On  the  approach  of  this  feast,  when  all  men 
were  preparing  to  go  to  Jerusalem,  the  brothers 
of  Jesus  urged  him  to  accompany  them.  They 
had  no  belief  in  his  Messiahship,  and  they  pre 
tended  to  accuse  him  of  hiding  himself  from  ob 
servation,  because  he  had  passed  the  summer 
quietly  in  Galilee.  "For,"  said  they,  "no  man 
doeth  anything  in  secret,  and  yet  seeketh  himself 
to  be  known  openly.  If  thou  do  these  things, 
show  thyself  to  the  world."  But  he  replied  to 
them,  that  his  time  was  not  yet  come  ;  they  could 
go  at  any  time  ;  he  was  not  yet  ready.  They  ac 
cordingly  departed  without  him ;  and  he  afterwards 
followed  them,  privately,  and  apparently  alone. 
He  knew  the  jealousies  and  enmities  which  had 
already  been  excited,  and  he  thought  it  prudent 
to  avoid  the  occasions  of  offence  which  might 
arise  from  his  travelling  through  the  land  when 
the  ways  were  thronged  with  people.  We  shall 
have  occasion  to  notice  many  remarkable  instan 
ces, -of  this  reserve. 

When  the  people  were  collected  at  the  feast, 

John  vii. 


72  THE   LIFE   OF   THE   SAVIOUR. 

there  was  immediately  great  inquiry  made  for  him. 
They  longed  again  to  see  the  remarkable  person, 
who,  at  the  two  preceding  festivals,  had  done  such 
wonderful  works,  and  spoken  such  extraordinary 
doctrine,  and  who  perhaps  might  prove  to  be 
the  Messiah.  "  Where  is  he  ?  "  said  they.  His 
character  and  claims  became  the  subject  of  eager 
discussion.  Some  took  his  part,  and  vindicated 
him.  "He  is  a  good  man,"  they  said,  and  by  all 
means  to  be  trusted.  Others  opposed  him,  and 
contended  that  he  was  deceiving  the  people.  On 
the  whole,  the  public  sentiment  was  divided ;  but 
all  these  opinions  were  expressed  in  private  con 
versation,  for  it  had  been  decreed  that  all  who 
acknowledged  his  Messiahship  should  suffer  ex 
communication,  and  nothing  came  to  an  open 
result,  "through  fear  of  the  Jews,"  says  the 
Evangelist. 

In  the  midst  of  all  this,  when  the  festival  was 
about  half  over,  Jesus  arrived,  and  went  directly 
up  to  the  temple.  In  its  sacred  and  crowded 
courts,  he  felt  himself  safe,  and  spoke  freely  as 
he  had  done  before.  What  a  sensation  must  his 
arrival  have  occasioned !  How  eagerly  must  the 
curious  crowds  have  thronged  about  him !  Some 
anxious  to  drink  in  the  words  of  his  divine  wisdom ; 
some  solicitous  to  entrap  him;  all  burning  with 
vehement  feeling,  because  they  hoped,  or  feared, 
that  he  might  prove  their  long-desired  prophet. 


THE  FEAST   OF   TABERNACLES.  73 

Nothing  seems  to  have  surprised  them  more  than 
the  dignity  and  wisdom  of  his  discourse.  They 
knew  where  he  had  been  bred,  and  what  his  edu 
cation  had  been ;  and  they  could  not  guess  how 
he  should  be  so  superior  to  other  men.  "  How 
knoweth  this  man  letters,"  said  they,  "  having 
never  learned  ?  "  Jesus  gave  them  the  only  reply 
which  could  be  given,  the  only  explanation  which 
was  or  could  be  satisfactory,  —  "My  doctrine  is 
not  mine,  but  His  that  sent  me."  He  then  went 
on  to  expostulate  with  them  on  their  injustice  and 
wickedness  toward  him  at  his  last  visit ;  defended 
the  act  which  had  displeased  them  as  a  breach 
of  the  Sabbath ;  and  ended  with  the  exhortation, 
"Judge  not  according  to  appearance,  but  judge 
righteous  judgment." 

It  is  evident  from  the  account  of  the  Evangelist, 
that  our  Lord's  address  created  a  strong  sensation 
among  the  people.  They  began  to  debate  whether 
this  were  not  the  Messiah.  Many  believed  on 
him ;  for,  said  they,  very  justly,  can  we  suppose 
that  the  Messiah,  when  he  comes,  could  do  more 
miracles  than  this  man  has  done  ?  But  others 
doubted  and  denied,  and  said  this  could  not  be 
he,  because  they  knew  whence  he  came,  and  no 
one  was  to  know  whence  the  Christ  should  come. 
For  it  seems  to  have  been  a  common  notion 
among  the  Jews  of  that  period  that  the  origin  of 
the  Messiah  would  be  unknown. 

4 


74  THE  LIFE   OF   THE   SAVIOUR. 

This  agitation  among  the  people  made  the  lead 
ers  and  the  Pharisees  uneasy,  and  they  thought  it 
best  to  put  an  end  to  it  hy  seizing  Jesus.  It  ap 
pears  to  have  continued  day  after  day,  and  they 
could  not  tell  what  it  might  lead  to.  Therefore 
they  sent  officers  to  apprehend  him.  But  the  re 
sult  was  very  different  from  what  they  had  antici 
pated. 

The  last  day  of  the  feast  was  a  great  day.  It 
was  kept  with  extraordinary  pomp  and  solemnity. 
Besides  the  additional  processions,  already  men 
tioned,  another  was  formed  of  yet  greater  signifi 
cance.  The  people  went  out  of  the  gate  of  the 
city  to  the  fountain  of  Siloam,  and,  drawing  its 
waters,  bore  them  to  the  temple.  Part  of  this  wa 
ter  they  there  drank  with  loud  acclamations,  and, 
mingling  the  rest  of  it  with  wine,  poured  it  out  at 
the  foot  of  the  altar  of  burnt* offerings  ;  singing 
meanwhile  in  loud  chorus  those  words  of  Isaiah, 
"  With  joy  shall  ye  draw  water  from  the  wells  of 
salvation."  The  ceremony  was  in  the  highest  de 
gree  animating  and  impressive.  At  the  present 
time  it  must  have  been  more  than  ever  striking. 
For  it  was  broken  in  upon  by  the  voice  of  Jesus, 
who  stood  and  cried,  "  If  any  man  thirst,  let  him 
come  to  me  and  drink.  He  that  believeth  on  me, 
as  the  Scripture  hath  said,  there  shall  flow  from 
him  rivers  of  living  water"  ;  —  he  shall  be  filled 
with  the  spirit  of  holiness  and  truth,  and  from 


THE  FEAST   OF  TABERNACLES.  76 

him,  like  a  fountain  of  pure  waters,  it  shall  flow 
forth  upon  all  around  him.  The  consequence 
of  this  address  was  a  new  movement  among 
the  people.  Many  were  confirmed  in  the  belief 
that  this  was  the  Messiah.  "  Of  a  truth,"  they 
cried,  "  this  is  the  Prophet ;  this  is  the  Christ." 
But  others  insisted  that  the  Christ  could  not 
be  a  Galilean ;  and  thus  opinions  were  still  di 
vided. 

In  the  mean  time,  the  officers  who  had  been 
sent  to  seize  him  were  overcome  with  admiration 
at  what  they  saw  and  heard,  and  returned  to 
their  employers  without  even  making  the  attempt 
to  take  him.  u  Why  have  ye  not  brought 
him  ?  "  asked  the  Pharisees.  The  officers  could 
only  reply,  "  Never  man  spake  like  this  man." 
The  reply  contains  volumes.  But  it  only  irritated 
the  Pharisees,  who  gave  vent  to  their  feelings  in 
violent  language.  "  Are  ye  also  deceived  ?  "  said 
they.  "  Have  any  of  the  rulers  or  of  the  Phari 
sees  believed  on  him  ?  But  this  people,  this  rab 
ble,  that  knoweth  not  the  law,  is  accursed." 
Here  Nicodemus  ventured  gently  to  interfere,  and 
remind  them  that  no  man  was  to  be  condemned 
without  a  trial.  But  he  only  drew  the  storm 
upon  himself.  What,  said  they,  "  art  thou  also 
of  Galilee  ?  Search  and  look  ;  for  out  of  Galilee 
ariseth  no  prophet."  Here  the  matter  ended,  and 
the  council  broke  up.  Jesus  retired  from  the 


76  THE  LIFE   OF   THE   SAVIOUR. 

city,    and    passed    the   night   on    the   Mount   of 
Olives. 

In  the  morning  he  returned  to  the  temple. 
The  people  again  collected  around  him,  and  he 
sat  down  beneath  the  portico,  and  taught.  While 
he  was  thus  engaged,  the  scribes  and  Pharisees, 
who  had  been  defeated  in  their  attack  upon  him 
the  day  before,  planned  a  new  assault,  and  in 
stead  of  an  open  attack  attempted  to  surprise  him 
by  artifice.  They  brought  to  him  a  woman  who 
had  been  detected  in  a  crime ;  and,  addressing 
him  in  very  respectful  language,  asked  him  his 
opinion  whether  she  ought  to  be  stoned  agreeably 
to  the  law  of  Moses.  This  they  did,  says  the 
Evangelist,  "  tempting  him,  that  they  might  have 
whereof  to  accuse  him."  For  if  he  should  say, 
Yes,  then  they  hoped  the  people  would  do  ac 
cording  to  his  word  and  stone  her ;  in  which  case 
he  could  be  brought  before  the  Roman  power  as 
inciting  to  tumult  and  sedition  ;  for  the  Romans 
did  not  allow  the  Jews  the  right  to  put  any  one  to 
death.  And  on  the  other  hand,  if  he  should  say, 
No,  they  could  exhibit  him  to  the  people  as  one 
who  set  aside  the  law  of  Moses,  and  who  therefore 
deserved  no  respect.  Thus  they  thought  them 
selves  sure  of  entangling  him.  But  his  divine 
sagacity  enabled  him  to  escape  the  snare.  Instead 
of  a  direct  answer,  he  stooped  down,  and  wrote 

John  viii. 


THE   ACCUSED   WOMAN.  77 

upon  the  pavement  with  his  finger,  as  if  he  either 
did  not  hear  them,  or  was  engaged  in  considering 
what  they  had  said.  When  they  urged  him  for  a 
reply,  he  lifted  up  his  head,  and  said,  "  He  that  is 
without  sin  among  you,  let  him  first  cast  a  stone 
at  her."  He  then  returned  to  his  employment. 
The  accusers  were  confounded.  They  felt  con 
science-stricken.  And,  having  nothing  to  say, 
they  stole  away  one  after  another,  and  left  the 
woman  alone.  When  our  Lord  perceived  this, 
his  gentleness  and  compassion  were  displayed  in 
his  treatment  of  the  woman  as  remarkably  as  his 
skill  had  been  in  baffling  her  accusers.  He  would 
not  assume  the  authority  of  the  law  to  condemn 
her,  and  dismissed  her  with  an  admonition  to  sin 
no  more.  "  Hath  no  man  condemned  thee  ?  "  he 
asked.  —  "  No  man,  Lord."  —  "Neither  do  I 
condemn  thee.  Go,  and  sin  no  more." 

He  then  continued  his  conversation  in  the  tem 
ple  with  the  Pharisees  and  other  Jews  ;  replying 
to  their  questions,  vindicating  his  character,  ex 
postulating  with  them  because  of  their  sins,  and 
asserting  his  own  high  dignity  and  authority. 
Some  believed  on  him  ;  many  cavilled  ;  and  final 
ly,  on  their  threatening  to  stone  him,  he  hid  him 
self  and  went  out  of  the  temple,  and  escaped  from 
their  hands. 

It  is  not  perfectly  clear  whether  the  incident 
next  recorded  by  the  Evangelist  occurred  on  the 


78  THE  LIFE   OF   THE   SAVIOUR. 

same  day  with  what  we  have  just  related.  It  prob 
ably  did.  As  he  passed  through  the  streets  of 
the  city  after  leaving  the  temple,  he  fell  in  with  a 
man  blind  from  his  birth ;  and,  nothing  deterred 
by  the  dangers  he  had  just  escaped,  he  exerted 
his  miraculous  power  to  give  him  sight.  This 
was  a  miracle  particularly  adapted  to  excite  atten 
tion,  because  none  similar  had  ever  been  wrought. 
It  was  without  example  in  the  whole  history  of 
the  nation.  From  this  circumstance,  as  well  as 
from  its  taking  place  just  at  this  time,  it  immedi 
ately  underwent  a  strict  scrutiny.  It  was  an 
open,  wonderful,  unexampled  display  of  power. 
The  enemies  of  Jesus  saw  that  it  was  likely  to 
produce  a  great  effect.  They  therefore  made  it 
their  object  to  discredit  it,  if  possible. 

They  first  tried  to  make  it  appear  that  no  mira 
cle  had  been  wrought.  But  the  neighbors  of  the 
man  testified  that  he  had  been  blind,  and  his  par 
ents  confirmed  the  testimony.  "  We  know,"  said 
they,  "  that  this  is  our  son,  and  that  he  was  born 
blind  ;  but  by  what  means  he  now  seeth,  we  know 
not,  or  who  hath  opened  his  eyes,  we  know  not ; 
he  is  of  age,  ask  him."  Thus  there  was  no  doubt 
of  the  fact,  though  the  parents  dared  not  say,  as 
their  son  boldly  did,  that  Jesus  was  a  prophet. 

The  Pharisees  next  tried  to  prove  that,  not 
withstanding  this  miracle,  he  was  no  prophet. 

John  ix. 


THE   BLIND   MAN   HEALED.  79 

He  had  broken  the  Sabbath.  He  was  a  sinner. 
They  knew  nothing  about  him ;  they  knew  that 
God  spoke  by  Moses,  but  as  for  this  man,  they 
knew  not  whence  he  was.  It  was  a  bold  and  gen 
erous  reply  of  the  poor  man  who  had  been  healed  : 
"  Why,  herein  is  a  marvellous  thing,  that  ye 
know  not  whence  he  is,  and  yet  he  hath  opened 
mine  eyes.  If  this  man  were  not  of  God,  he 
could  do  nothing."  At  this  the  Pharisees  were 
irritated  ;  "  Thou  wast  altogether  born  in  sin,  and 
dost  thou  teach  us  ?  "  And  then,  finding  that 
they  could  neither  prove  the  falsehood  of  the  mir 
acle,  nor  persuade  the  people  that  it  was  not  done 
by  divine  power,  they  cast  him  out  of  the  syna 
gogue  ;  that  is,  they  excommunicated  him,  —  a 
severe  punishment,  and  the  highest  in  their  pow 
er  to  inflict.  They  had  already  threatened  it  to 
all  who  should  confess  Jesus  to  be  the  Messiah, 
and  it  was  the  only  answer  they  could  make  to 
the  reasoning  of  this  poor  beggar. 

But  the  blind  man  was  not  wholly  forsaken. 
Jesus  sought  him  in  his  trouble,  and  cheered  him 
by  a  kind  word,  —  nay,  did  him  the  honor  of  ac 
knowledging  to  him,  as  he  had  yet  done  only  to 
the  Samaritan  woman,  that  he  was  truly  the 
Christ.  So  condescending  and  kind  was  our  gra 
cious  Master;  and  so,  to  the  present  day,  does  his 
Gospel  stoop  to  the  forsaken  and  lowly,  and  whis 
per  words  of  cheerful  peace  to  their  spirits. 


80  THE   LIFE   OF   THE   SAVIOUR. 

From  speaking  to  this  humble  and  grateful  in 
dividual,  our  Lord  turned  to  address  a  word  of 
admonition  to  the  people  who  stood  by.  "  For 
judgment  I  am  come  into  this  world,"  said  he, 
"  that  they  which  see  not  might  see,  and  that  they 
which  see  might  be  made  blind."  This  brought 
him  once  more  into  collision  with  the  Pharisees, 
who  ceased  not  to  follow  and  persecute  him.  He 
still  answered  them  as  before,  boldly  yet  prudent 
ly,  and  closed  his  address  with  the  beautiful  and 
affecting  parable,  in  which  he  speaks  of  himself 
as  the  good  shepherd,  who  lays  down  his  life  for 
the  sheep.  This  parable,  it  is  said,  was  not  fully 
comprehended  by  those  who  heard  it ;  but  it  has 
been  full  of  a  delightful  meaning  to  believers  in 
all  ages  since,  and,  like  several  of  our  Lord's  dis 
courses,  was  designed  less  for  those  around  him 
than  for  those  who  should  afterward  believe  in 
him.  As  regards  the  immediate  effect,  St.  John 
says  again,  as  he  had  said  on  other  occasions,  that 
there  was  a  division  among  the  hearers.  Some 
cried  out,  "  He  has  a  demon  and  is  mad  ;  why  do 
you  listen  to  him  ?  "  Others  insisted  that  his  giv 
ing  sight  to  the  blind  was  a  proof  to  the  contrary, 
for  demons  could  not  cure  blindness. 

Here  closes  the  account  of  those  memorable 
scenes  which  took  place  at  Jerusalem  during  his 
visit  at  the  feast  of  Tabernacles.  They  are  full 
of  the  deepest  interest  and  instruction,  and  should 


REMARKS.  81 

be  studied  diligently  in  the  chapters  of  John's 
Gospel,  in  which  they  are  recorded  at  length.  It 
is  impossible,  in  a  work  like  the  present,  to  eluci 
date  them  more  particularly.  I  have  only  been 
able  to  go  into  them  so  far  as  might  disclose  the 
exact  posture  of  affairs,  the  state  of  the  public 
mind  respecting  our  Lord's  character  and  claims, 
the  increasing  interest  with  which  his  teaching 
was  attended,  the  industry  and  malice  of  his  ene 
mies,  and  the  way  which  was  thus  opened  for  the 
greater  activity  of  his  ministry  in  time  to  come, 
as  well  as  the  sufferings  and  violence  with  which 
it  closed. 

It  will  be  perceived  that,  thus  far,  the  history 
has  been  drawn  almost  exclusively  from  the  Gos 
pel  of  John.  We  find  nothing,  since  the  baptism 
and  temptation,  recorded  by  the  other  Evangelists. 
The  cause  is  plain.  John  was  attached  to  our 
Saviour  from  the  first ;  he  probably  accompanied 
him  on  his  visits  to  Jerusalem  at  the  several  festi 
vals,  and  was  personally  knowing  to  the  scenes 
which  he  describes  there.  Matthew  was  called 
later ;  and  he,  therefore,  as  well  as  Luke  and 
Mark,  relates  little  till  after  the  appointment  of 
the  twelve  apostles,  because  until  about  that  time 
he  was  not  an  eyewitness.  We  learn,  also,  why 
John  relates  little  except  what  occurred  at  the 
festivals.  During  those  periods  he  was  in  his 
Master's  company ;  but  in  the  intervals  he  re- 

4*      '  F 


82  THE   LIFE    OF   THE   SAVIOUR. 

turned  to  his  employment  on  the  lake  of  Galilee, 
and  did  not  become  a  constant  companion  of  Jesus 
until  some  time  after  the  feast  of  Tabernacles. 
If  it  be  asked  why,  in  the  subsequent  narrative, 
he  continued  to  confine  himself  to  what  occurred 
at  the  festivals,  the  answer  is  obvious.  The  other 
Evangelists,  who  wrote  before  he  did,  had  related 
all  else  that  was  important,  and  it  was  apparently 
his  plan  to  tell  chiefly  what  they  had  omitted.  Or 
perhaps,  as  they  had  given  chiefly  their  Lord's 
ministry  in  the  provinces,  it  was  his  plan  to  record 
his  ministry  in  the  city.  The  circumstances  here 
mentioned  are  interesting  in  themselves,  and  they 
tend  strongly  to  prove  the  probable  correctness  of 
the  arrangement  followed  in  the  present  work. 


IMPRISONMENT    OF   JOHN.  83 


CHAPTER  VIII. 

IMPRISONMENT   OF   JOHN   THE   BAPTIST.  —  JESUS    BE 
GINS  HIS  PUBLIC  MINISTRY  IN  GALILEE. SERMON 

ON   THE   MOUNT. 

IT  was  about  this  time  that  John  the  Baptist 
gave  that  offence  to  Herod,  the  tetrarch  of  Gali 
lee,  which  occasioned  his  imprisonment,  and  final 
ly  led  to  his  death.  Herod  had  married  Herodias, 
the  wife  of  his  brother  Philip.  John  censured 
this  as  a  sin  ;  and  Herodias,  angry  at  his  boldness 
and  rebuke,  instigated  Herod  to  cast  him  into 
prison.  Herod  himself,  we  are  told  by  Mark, 
had  a  great  respect  for  John,  and  would  willingly 
have  spared  him. 

When  Jesus  heard  of  this,  he  left  Jerusalem, 
and  returned  to  Galilee.  The  ministry  of  his 
Forerunner  was  finished ;  and  it  was  therefore 
time  to  commence  his  own  in  a  more  public  and 
active  form.  Hitherto  he  had  confined  himself  to 
a  few  places.  His  labor  thus  far  seems  to  have 
been  preliminary,  a  gradual  preparation  for  that 

Matthew  xiv.  3,  ir.  12.  Mark  vi.  17,  i.  14. 

Luke  iv.  14,  iii.  19. 


84  THE   LIFE    OF   THE   SAVIOUR. 

zealous  action  which  was  to  distinguish  the  later 
months  of  his  life.  Hitherto  his  forerunner,  John 
had  been  occupied  in  preaching  and  preparing  the 
way  before  him.  But  his  mission  was  now  ended  ; 
and  therefore,  as  Mark  declares,  Jesus  came  into 
Galilee,  preaching  the  gospel  of  the  kingdom  of 
God,  and  saying,  "  The  time  is  fulfilled,  and  the 
kingdom  of  God  is  at  hand.  Repent  ye,  and  be 
lieve  the  Gospel." 

Thus  he  passed  on  preaching  in  the  syna 
gogues,  till  he  reached  Nazareth,  his  own  town. 
Here  too  he  went  into  the  synagogue  on  the  Sab 
bath  day,  according  to  his  custom.  It  proved  to 
be  a  memorable  visit.  He  had  been  for  some  time 
absent,  and  the  report  of  what  had  taken  place 
during  his  visit  at  Jerusalem  had  undoubtedly 
reached  the  ears  of  his  townsmen.  They  were 
naturally  curious  to  see  him  on  his  return. 
They  were  very  incredulous  that  this  humble  me 
chanic,  whom  they  had  known  from  his  childhood 
as  one  of  themselves,  should  turn  out  a  prophet, 
and  excite  the  wonder  and  attention  of  the  whole 
people  at  the  feast.  They  were  eager  to  have  the 
matter  explained. 

The  synagogue  was  the  Jewish  place  of  worship, 
answering  to  our  churches.  The  desk,  or  pulpit, 
from  which  the  law  was  read  and  explained,  stood 
in  the  centre  of  the  building.  The  hook  of  the 
law  was  kept  in  an  ark,  or  chest,  at  one  end 


HE   VISITS  NAZARETH.  85 

(either  the  eastern  end,  or  that  which  faced  the 
temple),  and  was  brought  from  it,  at  the  time  of 
worship,  with  great  form.  In  front  of  this  ark 
were  placed  the  seats  for  the  elders,  called  by  our 
Saviour  "  the  chief  seats  "  ;  and  facing  them  were 
the  seats  for  the  congregation.  The  women  sat 
in  a  gallery  apart,  concealed  from  view  by  a  lattice. 
The  service  of  the  synagogue,  like  that  of  the 
Christian  Church,  consisted  of  prayers,  the  read 
ing  of  the  law,  and  the  expounding  it,  or  preach 
ing.  It  was  the  custom  to  read  through  their 
sacred  books  once  every  year,  a  certain  portion 
being  allotted  to  every  Sabbath.  The  Scriptures, 
like  all  ancient  books,  were  written  throughout 
on  long  strips  of  parchment,  like  long  pieces 
of  narrow  cloth.  These  were  rolled  upon  round 
pieces  of  wood,  as  ribbons  are  at  the  present  day. 
When  a  person  read  the  book,  he  unrolled  it  as 
he  went  on,  and  wound  it  up  again  on  another 
roller.  So  that  when  he  stopped  reading,  and 
laid  down  the  book,  it  was  partly  on  one  roller 
and  partly  on  another ;  and  when  he  took  it  up 
again,  and  opened  it,  his  eye  fell  at  once  on  the 
place  where  he  had  left  off.  Whoever  therefore 
was  appointed  to  read  the  portion  of  the  law  on 
the  Sabbath  found  the  place,  without  difficulty,  by 
merely  opening  the  roll.  There  were  no  regularly 
appointed  readers,  but  the  rulers  of  the  synagogue 
called  upon  any  competent  person  to  read  the 
portion  for  the  day. 


86  THE  LIFE   OF  THE   SAVIOUR. 

When  the  rulers  of  the  synagogue  in  Nazareth 
saw  Jesus  come  in,  they  gave  the  book  to  him, 
and  requested  him  to  read.  Jesus  took  the 
volume,  and  stood  up.  It  opened,  of  course,  at 
the  stated  place.  It  was  that  celebrated  pas 
sage  in  Isaiah  (chapter  Ixi.)  in  which  the  offices 
of  the  Messiah  are  described.  We  may  imagine 
with  what  breathless  silence  he  was  listened  to,  as 
lie  read :  "  The  spirit  of  the  Lord  is  upon  me, 
for  he  hath  anointed  me  to  preach  the  Gospel  to 
the  poor,  he  hath  sent  me  to  heal  the  broken 
hearted,  to  proclaim  deliverance  to  the  captives 
and  recovering  of  sight  to  the  blind ;  to  set  at  lib 
erty  them  that  were  bruised  ;  to  preach  the  accept 
able  year  of  the  Lord."  And  he  closed  the  book, 
and  gave  it  to  the  minister,  that  is,  the  attendant 
who  brought  it  to  him,  and  sat  down.  His  sitting 
down  was  a  signal  that  he  intended  to  speak. 
And  the  eyes  of  all  that  were  in  the  synagogue 
were  fastened  on  him,  —  eager  to  know  what  lie 
had  to  say  respecting  this  prophecy.  His  first 
words  were :  "  This  day  is  this  scripture  fulfilled 
in  your  ears."  And  he  went  on  to  prove  and  illus 
trate  this  in  such  a  manner,  that  he  excited  their 
admiration  at  the  gracious  words  which  he  uttered, 
and  they  expressed  their  amazement  at  hear 
ing  such  things  from  "  Joseph's  son."  "  Is  not 
this  the  carpenter,"  said  they,  "  the  son  of  Mary, 
the  brother  of  James  and  Joses  and  Juda  and 


HE  EEMOVES   TO   CAPERNAUM.  87 

Simon  ?  and  are  not  his  sisters  with  us  ?  "  There 
fore  they  were  offended  at  him,  says  Mark.  And 
when  he  went  on  to  explain  why  he  did  not  work 
miracles  there,  as  well  as  in  other  places,  telling 
them  that  their  prejudices  were  such  that  it  would 
be  of  no  use, — that  now,  as  well  as  in  the  days  of 
Elijah,  there  was  more  hope  of  the  Gentiles  than 
of  persons  like  them,  —  they  became  greatly  ex 
asperated.  They  rose  up,  Sabbath  as  it  was,  and 
thrust  him  from  the  city,  intending  to  cast  him 
down  from  the  brow  of  the  hill  on  which  the  city 
was  built.  But  he  passed  through  the  midst  of 
them,  and  departed  in  safety. 

Having  thus  escaped  the  violence  of  the  popu 
lace,  he  proceeded  to  Capernaum,  and  took  up  his 
abode  there.  This  place  became  henceforth  his 
principal  residence.  Its  precise  situation  is  not 
known ;  but  it  was  on  the  western  bank  of  the  sea 
or  lake  of  Galilee,  not  far  from  the  northern  cor 
ner.  It  appears  to  have  been  at  this  time  the 
home  of  Andrew  and  Peter,  who  had  formerly 
resided  in  the  neighboring  town  of  Bethsaida. 
These  men  had  not  yet  permanently  attached 
themselves  to  his  company.  They  were  still  oc 
cupied  at  their  own  business,  which  was  that  of 
fishermen  on  the  lake. 

It  was  while  thus  engaged  casting  their  nets 
into  the  water,  that  they  were  called  away  by  Je- 

Matthew  iv.  13.  Mark  i.  16. 


00  THE   LIFE    OF   THE   SAVIOUR. 

sus  to  be  his  attendants  and  ministers.  They 
were  already  well  known  to  him,  being  two  of  the 
five  who  had  followed  him  from  Bethabara  to 
Galilee.  And  now  that  he  had  arrived  at  the 
important  period  of  his  ministry,  when  it  was 
necessary  that  he  should  be  attended  by  persons 
who  might  aid  him,  and  be  competent  witnesses 
to  the  world  of  his  life  and  teaching,  these  two 
were  the  first  that  he  selected  for  that  purpose. 
They  readily  left  their  business  to  devote  them 
selves  to  him  ;  and  their  partners,  James  and 
John,  sons  of  Zebedee,  did  the  same. 

Thus  provided  with  four  permanent  attendants, 
our  Lord  prepared  for  the  more  vigorous  promul 
gation  of  his  religion.  He  returned  with  them 
to  Capernaum,  and  taught  in  the  synagogue  on 
the  Sabbath.  On  that  occasion,  he  for  the  first 
time  performed  the  miracle  of  casting  out  an  un 
clean  spirit.  This  excited  the  strong  amazement 
of  the  people,  and  helped  greatly  to  extend  his 
fame.  On  leaving  the  synagogue,  he  retired  to 
the  house  of  Peter,  whose  wife's  mother  lay  ill  of 
a  fever,  and  he  healed  her  by  a  word.  The  report 
of  these  two  miracles  being  spread  through  the 
town,  as  soon  as  the  day  was  ended,  the  people 
thronged  to  the  house,  bringing  with  them  the 
sick  of  every  disease ;  and  he  laid  his  hands  on 
them  and  healed  them. 

Luke  v.  1. 


HIS  MINISTRY  IN   GALILEE.  89 

In  this  remarkable  manner  did  he  signalize  this 
first  Sabbath  of  his  abode  in  Capernaum.  It  was 
the  beginning  of  that  conspicuous  manifestation 
of  himself  by  which  the  remainder  of  his  life  was 
marked.  It  formed  an  important  era  in  his  min 
istry.  He  seems  to  have  regarded  it  as  such. 
And  therefore,  rising  early  in  the  morning,  he 
departed  into  a  solitary  place  for  the  purpose  of 
prayer  to  God.  This  was  his  custom  when  about 
to  undertake  an  action  of  special  importance ;  and 
he  was  now  designing  to  follow  up  the  work  he 
had  begun  in  Capernaum  by  an  immediate  visit 
to  other  places  in  Galilee.  While  thus  engaged, 
his  disciples  sought  him  out,  and  entreated  him  to 
return  to  the  town  ;  for,  said  they,  "  all  men  seek 
thee  " ;  so  strong  was  the  sensation  produced  by  the 
deeds  of  the  preceding  day.  He  however  declined 
to  return,  saying,  "  Let  us  go  into  the  next  towns, 
that  I  may  preach  there  also ;  for  therefore  came 
I  forth."  Accordingly  they  proceeded  on  a  cir 
cuit  through  the  country,  going  from  town  to 
town,  teaching  in  the  synagogues,  and  working 
miracles.  His  fame  rapidly  spread  as  he  went, 
and  numbers  constantly  attended  him.  The 
crowd  appears  to  have  increased  daily ;  and  it  was 
made  up,  not  only  of  inhabitants  of  the  towns 
through  which  he  passed,  but  of  persons  who 
came  from  great  distances,  some  from  Jerusalem, 
and  some  from  beyond  the  Jordan. 


90  THE   LIFE    OF   THE    SAVIOUR. 

It  is  easy  to  understand  the  motives  which 
brought  them  together.  The  appearance  of  a  per 
son  so  like  the  ancient  prophets  in  his  wisdom 
and  miraculous  gifts  would  at  any  time  have  at 
tracted  attention.  But  now  there  was  something 
more ;  there  was  the  hope  of  finding  their  prom 
ised  deliverer.  When  they  heard  how  Jesus 
spoke  as  possessing  authority  from  heaven,  and 
did  the  works  of  God,  and  proclaimed  that  the 
kingdom  of  God  was  nigh  at  hand,  they  hoped 
and  believed  that  this  was  HE.  As  his  miracles 
were  multiplied,  their  hopes  increased ;  and  they 
crowded  about  him,  that  they  might  be  ready  for 
the  disclosure  of  his  designs,  and  seize  at  once  the 
advantages  of  his  new  reign. 

Jesus  well  knew  the  mistaken  feelings  and  ex 
pectations  with  which  their  hearts  were  filled. 
He  desired  to  correct  them  by  preaching  to  them 
the  real  truths  and  objects  of  his  mission,  yet  so 
as  not  to  excite  a  violent  opposition.  Ascending 
therefore  a  mountain,  he  sat  down  for  the  purpose 
of  teaching,  and  his  disciples  gathered  round  him. 
They  hoped  to  hear  him  speak  of  his  kingdom  ; 
they  perhaps  expected  that  he  was  about  to  as 
sume  to  himself  its  dignities,  and  raise  the  stand 
ard  of  deliverance.  He  did  speak  to  them  of  his 
kingdom ;  but  it  was  a  spiritual,  not  a  temporal 
kingdom.  He  did  proclaim  deliverance ;  not, 
however,  from  the  Roman  yoke,  as  they  were  de- 


THE  SERMON   ON   THE  MOUNT.  91 

siring,  but  from  superstition,  false  doctrine,  and 
sin.  Who  are  they,  said  he,  that  shall  inherit  this 
new  kingdom  of  God  ?  The  great  men  of  the 
land  ?  the  prosperous,  the  proud,  the  aspiring, 
those  that  are  thirsty  for  revenge,  those  that  are 
girding  on  the  armor  for  battle  ?  I  tell  you  No  ! 
It  is  the  poor  in  spirit,  the  humble,  the  merciful, 
the  meek,  the  peace-makers,  the  pure  in  heart ;  — 
it  is  these  for  whom  this  kingdom  is  designed. 
Such  is  the  doctrine  with  which  he  opened  his 
discourse  to  the  listening  multitudes ;  a  doctrine 
calculated  to  crush  their  hopes,  to  disappoint  their 
ambition,  to  mortify  their  favorite  desires.  It  was 
assuring  them  that  they  could  not  find  in  him 
such  a  Messiah  as  the  nation  was  looking  for.  It 
was  turning  them  away  from  all  outward  objects 
of  gratification,  to  find  the  sources  of  greatness 
and  happiness  in  their  own  souls. 

This  opening  of  our  Lord's  Sermon  on  the 
Mount  exhibits  in  its  perfection  the  genius  of  his 
religion.  It  embodies  the  whole  practical  spirit 
of  his  Gospel.  It  discloses  the  real  sources  of 
human  happiness,  the  real  elements  of  true  virtue. 
It  was  uttered  with  an  especial  view  to  the  pecu 
liar  errors  of  those  whom  he  addressed ;  but  it 
equally  attacks  the  most  prevalent  errors  of  all 
periods.  It  unveils  to  all  men  of  all  times  the 
great  Vit  slighted  truth,  that  it  is  the  humble  and 

Matthew  v.  vi.  vii. 


92  THE   LIFE   OF   THE   SAVIOUR. 

unassuming,  rather  than  the  aspiring  and  haughty, 
who  enjoy  most  really  the  happiness  of  this  world, 
while  they  insure  that  of  the  world  to  come. 

All  the  false  Messiahs  that  have  ever  appeared 
flattered  the  prejudices  and  passions  of  the  peo 
ple,  and  exhibited  the  sort  of  character  which 
they  expected  and  desired.  This  is  what  im 
postors  would  naturally  attempt  to  do.  Only  one 
that  truly  came  from  God  would  have  the  wisdom 
and  courage  to  oppose  himself  to  the  favorite 
opinions  of  the  people,  and  to  claim  their  alle 
giance  while  he  was  contradicting  their  cherished 
notions  of  what  the  Christ  should  be.  It  is  only 
because  Jesus  was  truly  from  God,  that  he  was 
able  to  rise  so  wonderfully  above  all  his  nation, 
to  extend  his  views  so  widely  beyond  them,  and, 
without  any  aid  from  human  power,  to  devise  a 
plan  for  the  moral  instruction  and  religious  re 
generation  of  the  world,  which  none  of  those 
around  him  were  able  fully  to  comprehend. 

The  whole  discourse,  from  beginning  to  end, 
bore  a  similar  character.  It  was  taken  up  with 
correcting  the  erroneous  interpretations  of  the 
moral  law  which  prevailed  among  the  people, 
and  in  setting  forth  a  higher  and  purer  standard 
of  principle  and  duty  than  the  scribes  and  Phari 
sees  taught.  Pie  warned  his  hearers  how  insuf 
ficient  is  all  external  form,  that  the  seat  of  all 
goodness  is  the  heart,  and  that  no  true  or  accept- 


THE   SERMON   ON  THE  MOUNT.  93 

able  virtue  can  exist  except  it  originate  there. 
He  corrected  the  errors  of  their  present  practice 
respecting  alms-giving,  prayer,  and  fasting.  He 
taught  them  how  to  purify  these  acts  from  wrong 
motives,  and  make  them  available  by  simplicity 
and  sincerity.  He  then  taught  them  how  worth 
less  is  all  worldly  and  temporal  good  in  compari 
son  of  the  treasures  of  a  future  life ;  and  how 
unavailing  is  all  anxiety  about  the  prosperity  of 
this  world  ;  since  there  is  a  kind  Providence  over 
all,  which,  as  it  forgets  not  the  lily  of  the  field  or 
the  sparrow  of  the  air,  certainly  will  not  forsake 
man.  He  then  teaches  them  the  duty  of  candor 
and  mutual  kindness ;  directs  them  to  cherish  a 
spirit  of  devout  dependence  on  God,  and  en 
courages  them  to  it  by  the  most  cheerful  promises 
of  his  paternal  love ;  admonishes  them  of  the 
necessity  of  adhering  to  the  strait  and  narrow 
path  of  duty,  and  the  danger  of  straying  from  it ; 
and  warns  them  against  the  artifices  of  false 
teachers,  who  were  likely  to  appear  among  them, 
and  lead  them  astray.  He  teaches  them  that 
such  deceivers  should  be  known  by  their  fruits, 
like  evil  trees ;  and  concludes  with  depicting  to 
them,  in  the  strongest  terms,  the  security  of  those 
who  would  adhere  to  the  principles  he  had  been 
inculcating,  and  the  ruin  that  must  befall  those 
who  should  despise  and  neglect  them. 

When  he  had  finished  this  discourse,  St.  Mat- 


94  THE   LIFE   OF   THE   SAVIOUR. 

thew  tells  us,  that  "  the  people  were  astonished  at 
his  doctrine,  for  he  taught  them  as  one  having 
authority,  and  not  as  the  scribes."  Both  the  sub 
stance  and  the  manner  of  his  teaching  were  new 
to  them.  But  what  particularly  struck  them  was 
the  air  of  AUTHORITY  with  which  he  uttered  his 
great  truths,  as  if  he  had  a  right  from  heaven  to 
dictate  and  decide.  And  this  circumstance,  so 
full  of  dignity  and  power,  when  considered  in 
connection  with  his  humble  origin  and  appear 
ance,  and  the  intrinsic  beauty  and  excellence  of 
his  doctrine,  drew  toward  him  their  respect  and 
reverence,  though  his  doctrine  was  so  different 
from  what  they  had  been  hoping  to  hear.  Yet  it 
is  evident,  from  what  afterwards  took  place,  that 
he  had  by  no  means  succeeded  in  correcting  their 
erroneous  notions  respecting  the  nature  of  his 
office  and  kingdom. 

As  he  came  down  from  the  mountain,  he  was 
met  by  a  man  diseased  with  leprosy,  —  an  odious 
disease,  unknown  in  our  country,  but  common  in 
the  East,  and  an  object  of  great  horror.  It  af 
fects  the  skin  with  violent  swellings  and  blotches, 
and  spreads  till  it  corrupts  the  whole  body,  and 
renders  the  patient  an  object  of  disgust  to  all  who 
behold  him.  The  suffering  it  occasions  is  in 
tense.  It  is  also  contagious  ;  and  therefore  the 
law  of  Moses  separated  lepers  from  all  intercourse 

Matthew  viii.  2.  Mark  i.  40.  Luke  v.  12. 


HE  HEALS  A  LEPER.  95 

with  other  men.  Hence,  in  cases  which  were 
incurable,  and  such  were  most  cases  of  long  stand 
ing,  the  sufferings  and  privations  of  those  affected 
by  it  were  most  pitiable.  Cut  off  from  society, 
shunned  by  all  they  met,  they  dragged  out  a  mis 
erable  existence,  without  alleviation  and  without 
hope. 

It  was  one  of  these  wretched  beings  who  now 
threw  himself  in  our  Lord's  way.  Confident  that 
he  had  power  to  restore  him,  he  fell  on  his  face, 
and  besought  him,  "  Lord,  if  thou  wilt,  thou  canst 
make  me  clean."  The  strong  faith  which  was 
evinced  in  these  words  pleased  our  Lord,  and  he 
immediately  put  forth  his  hand,  and  touched  him, 
saying,  "  I  will ;  be  thou  clean."  And  it  was  so. 
He  stood  up  a  sound  and  healthy  man.  Jesus 
then  desired  him  not  to  stay  and  publish  the  news 
of  his  cure,  but  to  go  immediately  to  the  priest. 
For  the  law  respecting  the  treatment  of  the  lepro 
sy  was  very  particular  and  rigid  [Leviticus  xiv.], 
and  required  of  every  one  who  had  been  cleansed 
that  he  should  offer  a  certain  sacrifice  at  the  tem 
ple.  Jesus  did  not  choose  to  interfere  with  the 
execution  of  this  law ;  and  therefore  directed  this 
man  to  go  without  delay,  and  show  himself  to 
the  priest,  and  make  the  offering  which  Moses 
commanded. 

There  is  another  thing  to  be  observed  of  this 
miracle.  Jesus  commanded  the  man  not  to  noise 


96  THE   LIFE   OF   THE   SAVIOUR. 

it  abroad.  Now  it  probably  had  not  been  per 
formed  in  the  presence  of  the  multitude  ;  for  as  a 
leper  was  always  avoided,  no  one  would  choose  to 
be  present  where  he  appeared  ;  and  it  is  a  proof 
of  the  man's  earnest  faith,  that  he  was  able  to 
make  his  way  to  our  Lord's  presence,  as  well  as 
of  our  Lord's  benevolence,  that  he  would  receive 
and  touch  a  person  so  odious  to  all.  Being  done 
therefore  in  private,  the  cure  was  not  known  to 
the  multitude,  and  Jesus  forbade  it  to  be  pub 
lished,  because  he  was  already  in  some  degree 
incommoded  by  the  crowds  that  followed  him, 
and  it  was  very  important  that  he  should  not 
create  such  a  degree  of  excitement  as  might  give 
occasion  to  his  enemies  to  complain  of  him  to  the 
government,  and  thus  shorten  the  period  of  his 
ministry.  We  read  that  on  several  occasions  he 
expressed  this  desire  to  conceal  his  miracles.  He 
wished  to  avoid  all  unnecessary  occasion  of  offence, 
and  to  complete,  without  premature  interruption, 
the  work  given  him  to  do. 

Having  dismissed  the  leper,  Jesus  left  the  mul 
titude,  and  retired  to  a  desert  place  and  prayed. 
His  object  probably  was,  both  to  avoid  the  throngs 
of  people  and  give  them  an  opportunity  to  dis 
perse,  and  to  gain  for  himself  strength  and  enjoy 
ment  from  the  exercises  of  devotion.  His  example 
teaches  us  true  wisdom,  —  to  retire  at  times  from 
the  excitement  of  the  world,  and  seek  light  and 
truth  in  communion  with  our  hearts  and  with  (Jod. 


RETURNS  TO   CAPERNAUM.  97 


CHAPTER  IX. 

TESUS  RETURNS  TO  CAPERNAUM. — PERFORMS  VARIOUS 
MIRACLES.  —  CALLS  MATTHEW. 

How  long  our  Lord  had  now  been  absent  from 
Capernaum  we  cannot  tell,  nor  to  what  distance 
he  had  extended  his  travels.  The  account  given 
by  the  Evangelists  is  very  general,  and  such  as 
does  not  render  it  necessary  to  suppose  the  time 
very  long,  nor  the  circuit  very  great.  Caper 
naum  was  still  his  head-quarters;  and- having 
escaped  from  the  crowds,  who,  as  Mark  intimates, 
had  prevented  his  entering  the  city,  he  returned 
thither  to  his  home. 

As  soon  as  his  arrival  was  known,  a  Roman 
centurion,  that  is,  captain  of  a  company  of  a 
hundred  soldiers,  sent  to  him  a  message,  through 
the  Jewish  elders  of  the  city,  entreating  him  to 
visit  and  heal  a  favorite  servant  of  his  who  was 
ill  of  the  palsy.  The  elders  seconded  the  mes 
sage  by  giving  a  high  character  of  this  Roman 
officer,  who  had  gained  the  good-will  of  the  citi 
zens  by  his  acts  of  kindness,  and  especially  by 

Matthew  viii.  6.  Marki.  45.  Luke  vii.  1. 

5  G 


98  THE  LIFE   OF   THE   SAVIOUR. 

his  munificence  in  building  them  a  synagogue. 
Jesus  accompanied  them ;  but  it  shows  the  mod 
esty  and  faith  of  the  centurion,  that  he  sent  other 
messengers  to  meet  our  Lord  and  save  him  the 
trouble  of  coming  to  his  house  ;  for  I  know,  said 
he,  that  this  great  prophet,  wherever  he  may  be, 
can  as  easily  command  diseases  to  go  and  come 
as  I  can  command  my  soldiers.  Jesus  was  struck 
by  this  union  of  humility  and  faith  ;  and,  turning 
to  the  people  who  followed,  expressed  his  appro 
bation  by  declaring,  "  I  say  unto  you,  I  have  not 
found  so  great  faith,  no,  not  in  Israel."  The 
messengers,  on  their  return  to  the  house,  found 
the  servant  well. 

The  next  day  he  went  to  the  city  of  Nain, 
accompanied,  as  Luke  says,  by  his  disciples  and 
much  people.  The  distance  could  not  have  been 
far  from  twenty  miles ;  and  as  he  seems  to  have 
returned  very  shortly  to  Capernaum,  it  is  not 
improbable  that  he  made  this  excursion  for  the 
very  purpose  of  working  the  miracle  which  he 
did  there.  He  may  have  had  a  particular  friend 
ship  for  the  family  of  the  young  man  who  died, 
as  he  had  for  that  of  Lazarus.  However  this 
may  have  been,  he  reached  Nain  just  as  a  funeral 
procession  came  out  of  the  gate.  It  was  the 
funeral  of  a  young  man,  the  only  son  of  a  widow, 
and  attended  by  a  great  company  of  people.  It 

Luke  vii.  11. 


HE   RAISES  A  WIDOW'S   SON.  99 

was  a  scene  to  call  forth  our  Lord's  sympathy, 
and  he  at  once  approached  the  weeping  mother 
with  a  word  of  consolation.  "  Weep  not,"  said 
he ;  and  laying  his  hand  on  the  bier  to  arrest  the 
bearers,  while  the  attending  multitude  stood  won 
dering  at  the  strange  interruption,  he  raised  his 
voice  in  a  few  words  of  authority  and  power,  — 
"  Young  man,  I  say  unto  thee,  arise !  "  In  the 
sight  of  all  the  people  the  dead  arose,  and  was 
restored  to  the  arms  of  his  mother.  This  was 
done  in  the  presence  of  hundreds  at  the  city  gate, 
who  expressed  their  admiration  by  loudly  glorify 
ing  God,  and  saying,  "  A  great  prophet  hath  risen 
up  among  us,  and  God  hath  visited  his  people." 
St.  Luke  remarks,  that  this  event  did  much  to 
extend  his  celebrity  throughout  Judasa.  It  is  the 
first  miracle  of  the  kind  recorded.  Like  the  other 
two  instances  which  afterward  occurred,  it  was 
accompanied  by  circumstances  of  peculiar  interest, 
and  such  as  render  it  a  touching  proof  of  the 
benevolence  of  our  Saviour's  disposition. 

After  returning  to  Capernaum,  he  proposed 
one  evening,  in  order  to  escape  the  multitudes 
which  had  collected,  to  sail  over  to  the  other  side 
of  the  lake.  The  breadth  of  this  lake  is  about 
six  miles,  and  the  length  nearly  eighteen.  Much 
of  the  scenery  about  it  is  beautiful  and  striking. 
It  is  surrounded  for  the  most  part  by  high  hills, 

Matthew  viii.  23.         Mark  iv.  35.         Luke  viii.  22. 


100  THE   LIFE    OF   THE   SAVIOUR. 

and  in  fact  lies  in  a  sort  of  basin  formed  by  two 
ranges  of  mountains,  which  enclose  it,  except  at 
the  northern  and  southern  extremities,  where  the 
river  Jordan  enters  and  departs.  It  is,  by  this 
means,  protected  in  general  from  the  winds,  and 
rendered  for  the  most  part  a  placid  and  tranquil 
sheet  of  water.  Yet  it  is  subject  to  occasional 
blasts  coming  suddenly  from  the  hills,  which  blow 
with  the  fury  of  a  hurricane,  and  endanger  all 
that  is  floating  on  its  waves.  Such  a  tempest 
arose  on  the  night  that  our  Saviour  went -upon 
the  water.  As  Luke  expresses  it,  there  came 
down  a  storm  of  wind  from  the  mountains,  and 
they  were  filled  with  water,  and  were  in  jeopardy. 
The  affrighted  disciples  rushed  to  their  master, 
who  was  quietly  asleep,  crying,  "  Lord,  save  us  ; 
we  are  perishing!  "  "  Why  are  you  fearful?"  said 
he;  "where  is  your  faith?"  He  arose,  and  re 
buked  the  wind  and  the  waters,  and  there  was  a 
calm.  Much  as  they  had  known  of  his  supernatu 
ral  power,  this  new  exhibition  of  it  occasioned  new 
amazement  in  the  minds  of  his  followers.  It  filled 
them  with  fresh  awe,  and  they  expressed  their 
astonishment  one  to  another.  "  What  manner  of 
man  is  this,  that  even  the  winds  and  the  seas  obey 
him!" 

They  landed  on  the  opposite  shore,  in  the  conn 
try  of  Gadara.     Gadara  was  the  capital  of  Persea, 

Matthew  viii.  28.         Mark  v.  1.         Luke  vii.  26. 


THE  DEMONIACS  OF  GADARA.        101 

as  the  region  on  the  other  side  of  the  Jordan  was 
called,  and  gave  its  name  to  the  surrounding 
country.  It  was  a  place  of  considerable  impor 
tance  in  its  day,  having  been  rebuilt  by  Pompey 
the  Great,  and  being  one  of  the  five  cities  in  which 
the  Romans  established  courts  of  justice.  In  the 
neighborhood  was  Gergesa,  also  a  considerable 
city,  with  an  extensive  surrounding  region  at 
tached  to  it.  The  lands  belonging  to  the  one  city 
were  in  part  included  in  those  of  the  other,  so 
that  they  went  indifferently  by  the  name  of  either ; 
which  accounts  for  the  circumstance,  that  Matthew 
speaks  of  the  Gergesenes,  while  Mark  and  Luke 
speak  of  the  Gadarenes. 

On  arriving  on  this  coast,  and  proceeding  to 
ward  the  city,  there  came  out  from  the  tombs, 
which  in  that  part  of  the  world  are  generally  built 
outside  of  the  city  walls,  two  demoniacs,  or  men 
possessed  with  demons.  These  persons,  like  rav 
ing  and  unmanageable  madmen,  lived  among  the 
tombs.  One  of  them  was  so  fierce  and  danger 
ous,  that  it  had  been  found  impossible  to  keep 
him  confined ;  he  broke  away  from  the  chains  in 
which  he  was  bound,  and  raged  wildly  abroad, 
being  night  and  day  in  the  mountains  and  among 
the  tombs,  howling,  and  cutting  himself  with  stones. 
The  description  answers  precisely  to  that  of  a 
raving  maniac ;  and,  indeed,  many  learned  men 
are  of  opinion  that  to  be  "  possessed  with  a  de- 


102  THE  LIFE   OF  THE   SAVIOUR. 

mon  "  is  only  another  mode  of  expressing  the  loss 
of  reason,  and  other  deplorable  disorders.  When 
the  ancients,  the  heathens  as  well  as  the  Jews, 
witnessed  the  wild  conduct  and  speech  of  men 
who  were  beside  themselves,  they  attributed  it 
to  some  evil  spirit,  or  demon,  which  had  taken 
possession  of  their  bodies.  When  they  met  a 
person  crazed,  or  lunatic,  or  subject  to  epileptic 
attacks,  they  accounted  for  the  disorder  by  say 
ing  that  a  demon  had  possessed  him.  Just  as 
when  the  Jews  at  Jerusalem  heard  Jesus  accuse 
them  of  a  purpose  to  put  him  to  death,  and  use 
language  which  they  did  not  comprehend,  they 
said,  "  Thou  hast  a  demon,  and  art  mad."  It  is 
probable  that  this  is  the  truth  in  regard  to  the 
demoniacs  mentioned  in  the  New  Testament. 
Many  learned  men,  however,  think  otherwise,  and 
suppose  that  the  persons  spoken  of  were  really 
possessed  by  unclean  spirits.  This  is  not  the 
place  to  decide  the  question.  Whichever  opinion 
we  may  adopt,  the  miracles  which  Jesus  so  often 
wrought  for  their  relief  and  cure  were  among  the 
most  signal  and  beneficent  of  his  ministry,  and 
seem  to  have  been  esteemed  by  the  people  of  that 
day  as  among  the  most  decisive  proofs  of  super 
natural  power.  They  are  equally  so,  whether 
we  regard  them  as  driving  froin  the  body  a  foul 
spirit  which  had  usurped  a  lodging  there,  or  re 
storing  to  it  the  understanding  which  had  depart- 


THE  DEMONIACS  OF  GADARA.       103 

ed.     None  but  a  power  which  came  from  God 
could  be  equal  to  either. 

The  other  of  the  two  demoniacs  who  met  Jesus 
was  probably  of  a  milder  character,  and  therefore 
is  overlooked  in  the  account  given  by  Mark  and 
Luke.  Matthew  mentions  both.  And  all  three 
alike  give  the  particulars  of  the  miracle  which  our 
Saviour  wrought  for  their  cure.  It  is  one  of  the 
most  remarkable  in  its  circumstances  of  any  that 
are  recorded  in  the  New  Testament.  The  poor 
maniac,  who  fancied  himself  possessed  by  a  legion 
of  foul  spirits,  and  sometimes  spake  in  their  name 
and  sometimes  in  his  own,  entreated  Jesus  to  send 
them  out  into  a  herd  of  swine  that  was  feeding 
hard  by.  It  has  been  thought  difficult  to  explain 
why  our  Lord  should  give  assent  to  so  mad  a  re 
quest  ;  for  the  consequence  was,  that  the  whole 
herd  rushed  precipitately  down  the  banks  of  the 
lake  and  were  destroyed.  This  fearful  exhibition 
of  power  struck  awe  into  the  beholders,  and  satis 
fied  both  them  and  the  patient  himself,  beyond 
doubt,  that  he  was  thoroughly  cured  of  his  dis 
ease, —  which  was  probably  the  object  our  Lord 
had  in  view.  The  inhabitants  of  the  country  seem 
to  have  been  filled  with  consternation  at  the  occur 
rence.  They  crowded  about  him,  entreating  him 
to  leave  their  coasts,  and.  he  accordingly  departed. 
The  man  whom  he  had  restored  to  his  right  mind 
begged  to  accompany  him,  in  testimony  of  his 


104  THE   LIFE   OF   THE   SAVIOUR. 

gratitude  and  devotion.  But  Jesus  would  not 
permit  it.  He  enjoined  on  him  to  remain  in  his 
own  land,  and  publish  there  the  goodness  of  God. 
He  accordingly  did  so ;  and  was  the  means  of 
spreading  the  knowledge  of  Jesus  on  that  side 
the  Jordan.  This  circumstance  proves  that  when 
our  Saviour  forbade  any  one  to  publish  his  mir 
acles,  it  was  for  some  peculiar  local  or  temporary 
reasons. 

Our  Lord's  return  to  Capernaum  was  welcomed 
by  the  people,  who  were  waiting  for  him,  and  who 
immediately  thronged  about  him  as  before.  They 
followed  him  to  his  house,  and  assembled  there  in 
such  numbers  that  there  was  no  room  to  receive 
them,  no,  not  so  much  as  about  the  door.  Luke 
observes,  that  at  this  time  there  were  present 
^harisees  and  doctors  of  the  law  from  all  parts  of 
Galilee  and  Judaea,  and  even  from  Jerusalem.  It 
is  not  improbable,  that  they  had  arrived  at  Ca 
pernaum,  during  his  absence,  and  that  this  was 
in  part  the  occasion  of  the  great  pressure  at  this 
time.  They  sat  with  him  in  the  court,  or  central 
square  of  the  house,  while  the  people  stood  crowd 
ing  around,  and  filled  the  adjoining  apartments 
as  well  as  the  passage-way  from  the  street.  The 
Jewish  houses  were  built  in  the  form  of  a  hollow 
square  ;  the  court  in  the  middle  was  the  usual 
place  of  sitting  and  receiving  company,  and  the 

Matthew  ix.  1.         Mark  ii.  1.         Luke  v.  17. 


HE   HEALS   A   PARALYTIC.  105 

various  apartments  for  the  use  of  the  family 
opened  into  it  on  every  side.  The  square  was 
usually  paved  with  stone  or  marble,  on  which 
were  laid  mats  or  carpeting,  and  an  awning 
was  stretched  overhead,  as  a  protection  from  the 
weather. 

While  Jesus  was  thus  sitting  in  the  court,  dis 
coursing  with  the  Pharisees,  the  doctors,  and  the 
people,  a  company  arrived  at  the  street  door 
bringing  a  man  sick  of  the  palsy.  But  they 
found  it  impossible  to  get  near.  Even  the  passage 
way  and  the  space  about  the  street  door  were 
thronged.  They  were  not,  however,  discouraged  ; 
and  as  they  could  not  gain  admittance  in  the 
usual  way,  they  resolved  to  try  another.  They 
carried  the  poor  man  up  to  the  roof  of  the  house. 
This  might  have  been  done  by  means  of  the 
stairs  which  are  placed  in  the  entrance  from  the 
street,  except  that  the  crowd  seems  to  have  been 
too  great  to  allow  of  access  to  them.  They  there 
fore  probably  entered  a  neighboring  house,  as 
cended  the  stairway,  and  walked  from  house  to 
house  along  the  roofs,  which  in  the  East  are  flat, 
and  generally  communicate  with  one  another. 
Having  thus  reached  the  spot  over  the  head  of 
our  Lord,  they  took  away  a  portion  of  the  balus 
trade,  and  the  awning  which  covered  the  court, 
and  let  down  the  bed  of  the  invalid  directly  at  the 
Saviour's  side. 

5* 


106  THE   LIFE   OF   THE   SAVIOUR. 

He  perceived  at  once  the  earnest  faith  which 
had  prompted  such  an  extraordinary  act,  and  in  a 
tone  of  kindness  said,  "  Son,  be  of  good  cheer ; 
thy  sins  be  forgiven  thee."  It  was  a  prevalent 
opinion  among  the  Jews  that  bodily  disorders 
were  the  consequences  of  sin.  Perhaps  Jesus 
knew  that  such  was  the  fact  in  the  present  in 
stance,  and  intended  to  remind  the  sick  man  of 
his  faults,  while  he  gave  assurance  of  compassion. 
His  words  were  indeed  equivalent  to  an  assurance 
that  he  should  be  healed.  But  it  was  a  new  mode 
of  expression.  The  people  had  not  heard  it  from 
him  before ;  and  some  of  the  scribes  and  Phari 
sees  who  were  present  murmured  at  it.  They 
thought  it  blasphemous.  Jesus,  perceiving  what 
passed  in  their  minds,  answered  them  aloud.  He 
told  them,  that  whether  he  pronounced  the  for 
giveness  of  sin,  or  wrought  a  miracle,  it  was  all 
one ;  both  alike  were  demonstrations  of  his  divine 
mission,  and  the  one  as  easy  as  the  other;  but, 
that  they  might  know  that  he  had  this  authority  to 
forgive,  he  would  remove  the  disease,  and  thus 
prove  that  the  sin  was  forgiven.  He  accordingly 
commanded  the  sick  man  to  rise  and  walk.  He 
immediately  did  so,  —  to  the  discomfiture  of  these 
cavillers,  and  to  the  great  admiration  and  joy  of 
the  people,  who  glorified  God  and  were  filled 
with  fear,  saying,  "  We  never  saw  it  on  this 
fashion." 


HE   HEALS   A   PARALYTIC.  107 

When  we  thus  repeatedly  read  of  the  excla 
mations  of  astonishment  uttered  by  those  who 
witnessed  our  Lord's  wonderful  works,  we  must 
remember  that  they  are  not  the  same  company  of 
persons  in  all  cases.  Every  miracle  was  doubt 
less  performed  in  the  presence  of  many  who  had 
not  witnessed  one  before.  Jesus  had  now  been 
for  some  time  resident  at  Capernaum ;  the  inhab 
itants  were  familiar  with  him,  and  it  is  not  they 
who  would  thus  throng  his  house  and  be  amazed 
at  his  works.  They  were  undoubtedly  strangers, 
who  had  come  from  other  places  to  see  with  their 
own  eyes  the  wonders  of  which  they  had  heard. 
It  is  such  that  were  impatiently  waiting  for  him 
on  his  return  from  Gadara,  and  formed  the  com 
pany  that  crowded  his  dwelling ;  as  we  have  al 
ready  remarked  concerning  the  Pharisees  and 
doctors  from  Jerusalem.  It  is  probable,  also, 
that  the  paralytic  was  brought  from  some  other 
place.  All  the  circumstances  indicate  that  he 
and  his  friends  were  strangers  at  Capernaum. 
Their  impatience  and  eagerness  are  not  like  those 
of  persons  dwelling  in  the  same  town,  who  could 
have  access  to  Jesus  every  day ;  but  rather  of 
persons  who  have  just  arrived  from  a  distance,  and 
cannot  rest  until  their  errand  is  accomplished. 
This  being  so,  we  understand  fully  the  feelings 
with  which  the  witnesses  exclaimed,  "  We  never 
saw  it  on  this  fashion !  "  If  they  had  been  citi- 


108  THE  LIFE    OF   THE   SAVIOUR. 

zens   of    Capernaum,   it   would    not    have   been 
true. 

Shortly  after  this,  Jesus  went  forth  again  to  the 
side  of  the  lake,  and  addressed  the  people  there ; 
as  he  did  in  several  instances.  At  this  time,  in 
passing  by  the  receipt  of  customs  (the  booth  or 
office  at  which  the  taxes  were  collected,  probably 
from  the  vessels  which  traded  at  Capernaum),  he 
saw  Levi,  the  publican,  who  was  also  named 
Matthew,  sitting  there  upon  duty,  and  called 
upon  him  to  follow  him.  Matthew  accordingly 
did  so.  As  he  resided  in  the  same  town,  he  was 
undoubtedly  already  well  known  to  our  Lord ;  it 
is  not  probable  that  Jesus  would  in  this  way  sum 
mon  any  one  whom  he  had  not  previously  known. 
So  it  had  been  in  the  instances  of  Andrew  and 
Peter.  The  Evangelist  does  not  state  that  Jesus 
had  met  them  before  he  saw  them  at  the  lake ; 
yet  we  learn  from  John's  Gospel,  that  he  had  pre 
viously  known  them  in  Judaea.  So  also  he  had 
undoubtedly  been  acquainted  with  Matthew,  and 
at  this  moment  only  intimated  to  him  that  the 
time  was  come  when  he  must  be  devoted  exclu 
sively  to  his  service.  Matthew  accordingly  aban 
doned  his  office.  On  occasion  of  doing  so,  he 
made  a  great  feast  at  his  own  house,  which  shows 
him  to  have  been  a  man  of  some  considera 
tion  and  property,  to  which  he  invited  Jesus, 

Matthew  ix.  9.  Mark  ii.  13.  Luke  v.  27. 


A  DINNER  AT  MATTHEW'S  HOUSE.  109 

and  many  of  his   brother   publicans,  and  other 
guests. 

The  publicans  were  officers  employed  by  the 
Romans  for  the  purpose  of  collecting  the  revenues 
and  taxes.  They  were  more  odious  than  tax-gath 
erers  ordinarily  are,  because  they  were  mostly 
underlings  in  office,  and  the  oppressive  extortions 
of  underlings  are  proverbial.  There  was  another 
reason  for  the  dislike  borne  them  by  the  Jews, 
namely,  that  they  were,  for  the  most  part,  their 
own  countrymen,  who  were  thought  to  be  aiding 
foreigners  in  the  oppression  of  their  native  land. 
Some  upright  and  honorable  men  there  undoubt 
edly  were  among  them.  Such  was  Zacchasus,  of 
whom  we  shall  read  by  and  by ;  and  such  was 
Matthew ;  and  we  are  informed  that  there  was  a 
greater  readiness  among  men  of  this  class  to  re 
ceive  the  teachings  of  Jesus  than  among  the 
higher  and  more  favored  classes.  Matthew  prob 
ably  invited  them  to  meet  Jesus  at  his  table,  in 
order  that  they  might  have  an  opportunity  to  con 
verse  with  him,  and  thus  perhaps  be  brought,  like 
himself,  to  acknowledge  him.  It  was  evidently  in 
the  hope  that  he  might  benefit  them,  that  Jesus 
accepted  the  invitation,  as  appears  by  the  answer 
which  he  made  to  the  Pharisees.  These  trouble 
some  spies,  who  seem  at  this  time  to  have  come 
up  from  Jerusalem  on  purpose  to  watch  him, 
complained  of  him  for  eating  with  publicans  and 


110  THE   LIFE   OF   THE   SAVIOUR, 

sinners.  They  intended  thus  to  excite  the  preju 
dices  of  the  people.  Jesus  answered  them,  that 
he  associated  with  them  in  order  to  do  them  good. 
The  more  they  were  sinners,  the  more  they  needed 
to  be  called  to  repentance.  The  righteous  had  no 
need  of  him ;  it  was  these  very  sinners  that  re 
quired  him.  "  They  that  are  whole  need  not  a 
physician,  but  they  that  are  sick." 

When  he  had  justified  himself  on  this  point,  he 
was  immediately  assailed  on  another.  In  that 
age,  as  in  all  others,  but  perhaps  in  that  more 
than  in  others,  great  stress  was  laid  on  the  exter 
nal  forms  of  religion,  on  observances  and  ceremo 
nies.  The  Pharisees,  who  were  a  leading  sect, 
distinguished  themselves  by  their  strictness  in 
these  particulars.  They  were  strict  in  their  fasts 
and  solemn  in  their  demeanor,  and  contrived  to 
impress  on  the  people  an  idea  of  their  superior 
sanctity.  John  the  Baptist,  also,  had  practised, 
and  had  taught  his  disciples  to  practise,  severe 
mortification  of  body.  Jesus  encouraged  in  his 
followers  none  of  this  external  austerity.  He 
taught  them  that  religion  is  an  inward  affection 
and  a  principle  of  holy  living;  he  required  of  them 
to  regulate  their  hearts  and  their  lives,  but  im 
posed  on  them  no  mere  forms.  This  afforded  an 
obvious  objection  to  his  doctrine ;  and  some  of 
John's  followers  took  the  present  occasion  to  ask 
him  how  it  happened,  that,  while  they  observed 


HE  EAISES  THE  DAUGHTER   OF  JAIRUS.         Ill 

frequent  occasions  of  fasting  and  solemn  prayer, 
he  and  his  disciples  observed  none.  Jesus  an 
swered  them,  that  he  regarded  fasting  as  an  ex 
pression  of  sadness  and  mourning  ;  that  it  would 
be  an  unbecoming  thing  in  his  disciples,  who  had 
no  reason  to  mourn  so  long  as  he,  their  Master, 
was  with  them  ;  it  would  be  time  enough  for  them 
to  fast  when  he  should  be  withdrawn  from  them. 
Besides,  it  would  be  as  incongruous  to  annex  such 
a  mere  form  to  a  religious  system  like  his,  as  it 
would  be  to  put  new  wine  into  old  leathern  bottles, 
or  to  piece  an  old  garment  with  new  cloth.  An 
tiquated  forms  in  a  new  religion  would  be  only 
injurious.  The  bottle  must  be  adapted  to  the 
wine,  and  the  form  to  the  system,  or  they  cannot 
endure. 

While  thus  engaged,  one  of  the  rulers  of  the 
synagogue,  named  Jairus,  came  to  him,  and,  fall 
ing  down  at  his  feet,  entreated  him  to  come  and 
save  his  dying  daughter.  The  confidence  which 
was  felt  in  his  power  is  very  strongly  evinced  by 
the  manner  in  which  this  respectable  man  ad 
dressed  him :  "  Come,  and  lay  thy  hand  on  her, 
and  she  shall  live."  Jesus  immediately  arose, 
and  proceeded  toward  the  house,  followed  by  a 
multitude  of  the  people. 

As  he  passed  through  the  streets,  another  ex 
ample  occurred  of  the  extraordinary  confidence 
of  the  people  in  his  divine  power.  A  poor  woman, 


112  THE   LIFE    OF    THE   SAVIOUR. 

who  for  twelve  years  had  been  grievously  diseased, 
and  had  tried  every  remedy  in  vain,  said  to  her 
self,  "  If  I  can  but  touch  his  garment,  I  shall 
be  whole."  She  did  so,  and  was  healed ;  and 
Jesus  commended  her  faith  in  presence  of  the 
multitude. 

On  arriving  at  the  house  of  Jairus,  he  was  met 
by  all  the  demonstrations  of  mourning  which  cus 
tomarily  attended  a  Jewish  death.  He  found  a 
crowd  of  people  lamenting,  and  the  hired  minstrels 
bewailing,  and  altogether  what  Mark  calls  a  "  tu 
mult."  He  immediately  put  them  all  out,  and 
suffered  none  others  to  enter  with  him  the  dwell 
ing  of  affliction  and  death  but  Peter,  James,  and 
John,  who  on  this,  as  on  certain  other  occasions, 
were  selected  as  the  witnesses  of  his  more  private 
hours.  With  them  and  the  parents  of  the  de 
ceased  child,  he  proceeded  to  the  room  where  she 
lay,  spoke  the  word,  and  she  returned  to  life. 

This  is  the  second  miracle  of  raising  the  dead 
recorded  by  the  Evangelists.  It  is  remarkable 
that,  out  of  the  multitudes  thus  restored,  only  three 
instances  are  specified  in  the  history  ;  and  it  is 
pleasing  to  find  in  each  of  them  a  circumstance 
of  peculiarly  tender  interest,  which  may  help  to 
explain  the  reason  of  their  selection.  By  the  first, 
an  only  son  was  restored  to  the  arms  of  a  widowed 
mother ;  by  the  second,  an  only  daughter  was 

Matthew  ix.  18.         Mark  v.  22.         Luke  viii.  41. 


REMARKS.  113 

given  back  to  her  disconsolate  parents ;  and  by 
the  third,  a  brother,  an  only  brother  there  is  rea 
son  to  believe,  was  restored  to  his  fond  and  con 
fiding  sisters.  It  is  delightful  thus  to  see  our 
affectionate  Lord  carry  his  divine  power  into  the 
circles  of  private  and  domestic  life,  and  in  a  man 
ner  consecrate  the  pure  relationship  of  home.  A 
prophet  might  have  displayed  his  power  in  a  thou 
sand  ways  even  more  striking  than  these ;  but 
what  sympathy  and  kind-heartedness  must  have 
belonged  to  him  who  chose  occasions  on  which 
he  could  most  signally  bless  the  children  while  he 
glorified  the  Father ! 

On  the  same  day,  Jesus  gave  sight  to  two  blind 
men,  who  came  to  him  in  the  street  as  he  returned 
from  the  house  of  Jairus,  and  restored  speech 
to  a  dumb  man  who  was  thought  to  be  possessed 
of  a  demon.  The  Pharisees,  meantime,  still  hung 
around  his  path.  They  would  probably  have  in 
terfered  at  the  raising  of  the  young  girl,  if  they 
had  been  admitted  to  the  house.  They  now  cav 
illed  again,  and  suggested  for  the  first  time  an 
explanation  of  the  miracles  they  witnessed,  of 
which  they  afterwards  made  great  use.  "  He 
casteth  out  demons,"  they  said,  "  through  the 
prince  of  the  demons." 

It  is  apparent  that  the  events  of  this  day  are 
recorded  with  unusual  minuteness.  There  is  no 
good  reason,  however,  for  supposing  it  any  other 

H 


114  THE   LIFE    OF   THE   SAVIOUR. 

than  a  fair  example  of  the  manner  in  which  the 
days  of  Jesus  were  usually  spent.  It  is  possible 
that  the  great  dinner  given  by  Matthew  on  re 
signing  his  office  as  publican  may  have  caused 
the  several  events  connected  with  it  to  leave  a 
more  distinct  impression,  and  to  be  therefore  more 
particularly  recorded.  But  what  an  idea  does  it 
give  of  the  activity  and  benevolence  of  our  Lord's 
ministry,  to  remember  that  such  a  day,  thus 
crowded  with  acts  of  kindness  and  wisdom,  was 
not  remarkable  above  other  days  for  the  works  it 
contained ! 


THE   OPPOSITION   OF   THE   PHARISEES.          115 


CHAPTER  X. 

THE  OPPOSITION   OP   THE   PHARISEES  TO  JESUS.  —  HIS 
TREATMENT  OF  THEM. 

IN  the  last  chapter  we  had  occasion  to  notice 
the  circumstance  that  many  Pharisees  and  doc 
tors  of  the  law  had  visited  Capernaum  for  the 
purpose  of  conversing  with  and  watching  Jesus. 
The  instances  there  given  of  the  vexatious  spy 
ing  and  cavilling  by  which  they  endeavored  to 
perplex  and  thwart  him  are  but  specimens  of 
what  was  frequently  occurring.  It  may  help  us 
to  understand  the  opposition  with  which  our  Sav 
iour  had  to  contend,  and  exalt  our  idea  of  the 
magnanimity  and  meekness  with  which  he  en 
dured  it,  to  collect  under  one  view  the  various  in 
cidents  of  this  nature  which  are  recorded  by  the 
Evangelists.  To  many  of  them  no  definite 
mark  is  affixed  by  which  we  may  ascertain  when 
or  where  they  occurred.  They  are  principally 
related  by  Luke,  whose  Gospel,  through  a  large 
part  of  it,  is  a  collection  of  discourses  and  inci 
dents,  thrown  together  without  any  pretence  of 


116  THE   LIFE   OF   THE   SAVIOUR. 

chronological  arrangement.*  The  present  is  a 
fitting  place  for  noticing  several  of  these  portions 
of  history. 

From  the  time  that  the  Pharisees  first  took 
offence  at  our  Lord's  teaching  and  baptizing  in 
Judsea,  they  pursued  him  with  unremitting  hostil 
ity.  It  was  probably  owing  to  their  influence  at 
Jerusalem  that  he  was  prevented  from  exercising 
his  ministry  in  that  city.  Even  at  the  festivals, 
his  visits  had  been  interrupted  and  cut  short  by 
opposition  and  open  assault.  They  pursued  him 
into  the  country.  Wherever  he  was,  there  were 
scribes  and  Pharisees  ;  wherever  he  went,  they 
followed  him.  And  we  are  reconciled  to  the  petty 
persecution  and  unprincipled  calumny  with  which 
they  harassed  him,  only  by  observing  that  they 
thus  furnished  opportunities  for  some  of  his  most 
delightful  instructions,  and  served  to  display  in 
constantly  new  forms  the  wisdom  and  loveliness 
of  his  character. 

In  several  instances  he  was  invited  to  dine  at 
the  houses  of  these  arrogant  but  distinguished 
men.  It  is  reasonable  to  suppose  that  this  was 
sometimes  done  from  motives  of  real  respect ;  but 
sometimes,  also,  from  very  different  motives.  It 
seems  rarely  to  have  happened  that  some  one  pres- 

*  Chapters  xi.  -  xviii.     The  "  order  "  spoken  of  in  Ch.  i.  3,  is 
not  the  order  of  time. 

Luke  vii.  36. 


THE   OPPOSITION   OF   THE   PHARISEES.          117 

ent  at  such  seasons  did  not  take  the  occasion  to 
cavil  or  insult ;  and  the  issue  always  was  to  bring 
forth  a  new  illustration  of  his  doctrines  and  char 
acter. 

One  of  the  most  affecting  incidents  of  his  life 
occurred  on  one  of  these  occasions.  As  he  was 
dining  with  a  Pharisee,  a  woman  of  the  city, 
whose  name  is  not  given,  and  of  whom  nothing  is 
told  except  that  she  was  a  sinner,  entered  the 
apartment  where  they  sat,  for  the  purpose  of  doing 
him  an  act  of  honor.  She  brought  with  her  an 
alabaster  box  of  precious  ointment,  such,  proba 
bly,  as  it  was  customary  to  use  for  the  purpose  of 
anointing  the  head  on  occasions  of  special  cere 
mony.  She  went  behind  the  guests,  who,  instead 
of  sitting  at  the  table  as  we  do,  were  reclined  at 
full  length  on  couches,  leaning  on  their  left  arms. 
She  thus  approached  the  extended  feet  of  Jesus, 
intending  to  pour  upon  them  this  costly  perfume. 
So  profusely  did  she  weep  from  the  fulness  of  her 
feelings,  that  Luke  expresses  it  by  saying,  "  she 
bathed  his  feet  with  her  tears."  She  wiped  them 
with  the  hair  of  her  head,  kissed  them,  and  poured 
on  them  the  fragrant  preparation. 

The  Pharisee  was  scandalized  at  the  scene, 
and  said  within  himself,  "  If  this  man  were  a 
prophet,  he  would  have  known  that  this  woman  is 
a  sinner."  It  was  not  in  the  heart  of  the  Pharisees 
to  have  sympathy  or  forbearance  for  those  whom 


118  THE  LIFE   OF   THE   SAVIOUR. 

they  regarded  as  sinners.  They  esteemed  them 
selves  to  be  righteous,  and  despised  others.  But 
Jesus  was  full  of  compassion  for  them,  espe 
cially  in  their  penitence  ;  and  he  never  appears 
more  amiable  and  heavenly  than  in  the  reply 
which  he  made  at  this  time  to  the  thought  of  tin 
Pharisee.  He  gently,  but  pungently,  reproved  tin 
spirit  which  actuated  him,  and  vindicated  the  claim 
of  the  sinful  to  compassionate  regard.  "Her 
sins,  which  are  many,  are  forgiven,"  said  he, 
"  for  she  hath  loved  much."  And  then  turning 
to  the  weeping  woman,  he  said,  "  Thy  sins  an) 
forgiven."  Some  of  the  company  began  to  mur 
mur  at  this ;  but,  without  taking  notice  of  it,  ho 
added,  "  Thy  faith  hath  saved  thee  ;  go  in  peace." 
We  remark  here,  by  the  way,  that  this  differ 
ence  between  the  manner  in  which  Jesus,  and 
that  in  which  the  Jewish  leaders,  felt  toward  sin 
ners  and  treated  them,  illustrates  one  of  the  char 
acteristic  distinctions  of  his  life.  Without  any 
greater  lenity  toward  crime,  and  with  unspeak 
ably  higher  notions  of  moral  purity,  he  united  a 
sympathy  for  the  unhappy  delinquents,  and  a  com 
passionate  tenderness  towards  them,  altogether 
foreign  from  the  supercilious  hardness  of  the  self- 
righteous  Pharisees.  He  was  touched  with  a 
feeling  of  their  infirmities,  and  never  shunned  them 
when  he  could  be  in  the  way  of  doing  them  good. 
Yet  this  beautiful  circumstance  was  perverted 


THE   OPPOSITION   OF  THE   PHARISEES.          119 

into  a  ground  of  accusation  against  him.  "  He 
eateth  and  drinketh  with  publicans  and  sinners," 
it  was  said ;  "he  receiveth  sinners,  and  eateth 
with  them "  ;  "he  is  a  friend  of  publicans  and 
sinners."  To  these  accusations,  which  were  in 
tended  to  cast  obloquy  on  him  in  the  minds  of  the 
people,  he  replied,  that  his  very  object  was  to 
seek  and  save  that  which  was  lost ;  to  call,  not  the 
righteous,  but  sinners  to  repentance.  And  on  one 
occasion  he  enlarged  on  this  thought,  and  went 
on,  in  several  parables  of  most  affecting  beauty, 
to  picture  forth  the  unchanging  and  impartial  love 
of  the  God  who  had  sent  him,  and  the  inexhaust 
ible  fulness  of  his  mercy.  One  of  these  was  the 
parable  of  the  Prodigal  Son, — so  familiarly  known, 
so  universally  admired,  so  full  of  delightful  con 
solation  and  encouragement  to  the  humble  and 
fearful  penitent.  Nothing  could  be  more  opposed 
to  the  principles  of  the  proud  Pharisee,  and  noth 
ing  more  characteristic  of  the  spirit  of  Christ  and 
his  Gospel. 

On  another  occasion  a  Pharisee,  with  whom 
he  was  dining,  expressed  surprise  that  he  had  not 
washed  before  sitting  down,  —  a  negligence  which 
he,  with  his  scrupulous  observance  of  forms  and 
ablutions,  accounted  as  nothing  less  than  a  sin. 
This  led  Jesus  to  remark  on  the  folly  of  laying  so 
much  stress  on  outward  appearances  and  merely 

Luke  xi.  37,  xv. 


120  THE   LIFE   OF  THE   SAVIOUR. 

mechanical  observances,  to  the  neglect  of  inward 
purity  and  important  duties.  And  when  a  law 
yer  in  the  company  interrupted  him,  he  extended 
his  reproof  to  that  class  of  men  also.  This  brought 
upon  him  a  general  attack  from  the  scribes  and 
Pharisees  present,  who  urged  him  vehemently, 
and  incited  him  to  speak  on  many  subjects  ;  lying 
in  wait  for  him,  says  Luke,  and  hoping  that  he 
would  let  something  fall  which  might  be  matter 
of  accusation  against  him.  It  excites  our  admi 
ration  of  his  wisdom,  that  he  was  always  able  to 
avoid  the  snares  which  they  thus  laid  for  him. 

On  a  certain  Sabbath  he  dined  with  one  of  the 
chief  Pharisees,  when  the  very  purpose  seemed  to 
be  to  watch  him.  This  he  perceived,  but  would 
not  let  it  stand  in  the  way  of  his  benevolence. 
There  was  in  the  company  a  dropsical  person, 
whom  he  desired  to  restore  to  health.  And  as  he 
had  had  experience  of  the  malicious  construction 
which  these  men  put  on  his  Sabbath-day  charities, 
he  turned  to  them,  and  asked,  "  Is  it  lawful  to 
heal  on  the  Sabbath  day  ?  "  They  did  not  choose 
to  answer  the  question,  but  it  prevented  their  op 
position  at  the  time.  It  was  on  this  same  occa 
sion,  that,  unappalled  by  the  presence  of  a  com 
pany  assembled  around  him  as  spies,  lie  remarked 
freely  on  the  ambitious  spirit  displayed  by  many 
among  them,  and  gave  one  of  his  most  striking 

Luke  xiv.  1. 


THE   OPPOSITION   OF   THE   PHARISEES.          121 

lessons  on  humility.  He  then  turned  to  the  mas 
ter  of  the  house,  and  with  the  greatest  freedom 
and  plainness  instructed  him  concerning  real  char 
ity  and  the  duty  of  disinterested  kindness ;  advis 
ing  him  to  spread  his  table,  not  for  his  equals  and 
superiors  who  could  honor  him  in  return,  but  for 
the  friendless  and  suffering.  This  would  be  true 
happiness  ;  for  though  they  could  not  reward  their 
benefactor,  he  should  be  recompensed  at  the  res 
urrection  of  the  just.  So  impossible  was  it  for 
Jesus  to  regard  man  as  any  other  than  an  immor 
tal  being!  One  of  the  company,  affected  by  his 
holy  words,  remarked,  in  a  tone  different  from  that 
in  which  the  feast  began,  "  Happy  are  they  that 
shall  eat  bread  in  the  kingdom  of  God  !  "  Upon 
this  hint,  our  Lord  proceeded  to  recite  that  para 
ble,  so  full  of  direct  and  solemn  admonition,  which 
describes  those  who  would  not  come  to  the  offered 
supper,  and  whose  places  were  therefore  filled 
by  persons  whom  they  despised.  The  tone  and 
purpose  of  the  parable  are  such  as  to  indicate 
that  this  scene  took  place  toward  the  close  of  his 
ministry. 

The  Sabbath  was  one  of  those  subjects  to  which 
these  rigid  formalists  often  recurred  in  their  ac 
cusations  of  Jesus.  The  liberty  which  he  allowed 
to  himself  and  his  followers  on  that  day  seemed 
to  them  profane.  He  was  obliged  to  defend  him- 

Matthew  xii.  1.        Mark  ii.  23.        Luke  vi.  1. 


122  THE   LIFE    OF   THE   SAVIOUR. 

self  and  his  disciples  for  plucking  and  eating  a 
few  ears  of  corn  as  they  passed  through  the  fields. 
On  this  occasion  it  was  that  he  stated  his  doc 
trine  on  the  subject  in  these  emphatic  words : 
"The  Sahbath  was  made  for  man,  and  not  man 
for  the  Sabbath  ;  therefore  the  Son  of  man  is  Lord 
also  of  the  Sabbath." 

But  what  is  yet  more  remarkable,  and  shows 
strikingly  both  their  superstition  and  their  enmi 
ty,  he  was  obliged  to  defend  even  his  miracles 
against  this  charge  of  Sabbath-breaking.  It  was 
his  healing  a  man  on  the  Sabbath  which  formed 
the  pretence  for  the  first  violent  assault  on  him  in 
Jerusalem.  The  same  circumstance  was  alleged 
against  him  when  he  healed  the  man  born  blind, 
at  the  feast  of  Pentecost.  So  far  was  this  irra 
tional  opposition  carried,  that  when  he  had  done 
an  act  of  benevolence  in  the  synagogue  on  that 
day,  the  ruler  of  the  synagogue  cried  out  to  the 
people,  with  great  displeasure :  "  There  are  six 
days  in  which  men  ought  to  work ;  in  these, 
therefore,  come  and  be  healed,  and  not  on  the 
Sabbath  day."  "  Thou  hypocrite,"  said  Jesus ; 
"  doth  not  each  of  you  on  the  Sabbath  loose  his 
ox  or  his  ass  from  the  stall,  and  lead  him  away 
to  water?  And  ought  not  this  woman,  being  a 
daughter  of  Abraham,  whom  Satan  hath  bound, 

Jchn  v.  9,  ix.        Luke  xiii.  10.         Matthew  xii.  9. 
Mark  iii.  1 .        Luke  vi.  6. 


THE   OPPOSITION    OF   THE   PHARISEES.          123 

lo,  these  eighteen  years,  be  loosed  from  this  bond 
on  the  Sabbath  day?"  At  this  reply,  all  his  ad 
versaries  were  ashamed,  says  Luke;  as  well  they 
might  be.  On  another  occasion,  when  he  knew 
that  the  Pharisees  were  watching  him,  he  put 
the  same  question  before  doing  the  miracle ;  and 
when  they  made  him  no  reply,  it  is  not  strange  that 
"he  looked  round  on  them  with  indignation,  being 
grieved  at  the  hardness  of  their  hearts."  What 
more  likely  to  give  indignant  grief  to  a  pure  and 
benevolent  mind,  than  to  perceive  the  best  actions 
misconstrued  and  perverted  by  bitter  and  malig 
nant  prejudice?  Instead  of  allowing  themselves 
to  be  convinced,  the  Pharisees  thought  only  of 
revenge  ;  and  went  out  and  held  a  council  against 
him. 

It  was  through  such  opposition  as  this,  gratui 
tous  and  unprincipled,  that  our  Lord  was  com 
pelled  to  pursue  his  trying  way.  Perhaps  it  was 
never  more  disheartening  than  when  these  men 
attributed  his  miracles  to  Beelzebub,  the  prince 
of  the  demons.  That  he  wrought  the  miracles, 
they  could  not  deny ;  but,  instead  of  allowing  in 
them  the  hand  of  God,  they  chose  to  explain  them 
away  by  attributing  them  to  demoniacal  power. 
This  argued  an  obstinacy  in  unbelief,  a  deter 
mined  hardness  of  heart,  which  must  render  them 
incapable  of  being  convinced.  It  was  the  highest 

Matthew  xii.  22.         Mark  iii.  19.         Luke  xi.  14. 


124  THE   LIFE   OF   THE   SAVIOUR. 

degree  of  wilful  blindness  and  depravity.  There 
fore,  after  showing  how  absurd  it  was  to  suppose 
that  the  evil  spirits  would  furnish  him  with  power 
to  destroy  themselves,  he  went  on  to  show  the 
hopelessness  of  that  mind  which  could  make  such 
a  suggestion.  If  they  had  spoken  against  him 
self,  he  said,  it  would  have  been  pardonable ;  but 
to  ascribe  his  miraculous  works  to  evil  spirits,  and 
thus  despise  the  Divine  agency  which  was  manifest 
in  them,  was  an  offence  which  could  not  be  for 
given. 

It  aggravated  the  sin,  and  rendered  it  a  greater 
grief  to  the  feeling  mind  of  Jesus,  that  these  men 
were  at  the  same  time  calling  upon  him  to  show 
them  some  sign.  "  Master,  we  would  see  a  sign 
from  thee."  As  if  all  his  wonderful  works  had 
not  been  sign  enough  ;  as  if  they  were  willing  to 
believe,  provided  he  would  only  give  them  suffi 
cient  evidence.  To  such  calls  for  evidence,  made 
in  such  a  spirit,  he  had  but  one  reply.  It  was 
such  a  reply  as  their  pcrvcrsencss  and  hypocrisy 
deserved.  He  referred  them,  darkly,  under  the 
image  of  Jonah  in  the  fish,  to  his  future  burial 
and  resurrection  ;  and  proceeded  to  upbraid  in 
severe  terms  their  incredulity  and  impenitence. 

When  we  thus  observe  the  manner  and  spirit 
in  which  these  men  set  themselves  in  opposition 
to  our  Lord,  we  are  not  surprised  that  he  often 
spoke  of  them  with  severity,  and  took  pains  to 


THE   OPPOSITION   OF  THE  PHARISEES.          125 

unmask  them  to  the  people.  He  did  this  even  at 
their  own  tables.  He  rebuked  them  and  expostu 
lated  with  them  to  their  faces.  He  exposed  them 
in  their  true  character  to  the  people.  He  direct 
ed  against  them  many  of  his  most  solemn  para 
bles.  And  in  expressing  his  abhorrence  of  their 
hollow-heartedness,  pride,  and  oppression,  all  in 
dulged  under  the  sanctimonious  appearance  of 
religion,  he  used  words  of  indignation  which  on 
no  other  occasion  escaped  his  gentle  lips. 


126  THE   LIFE   OF   THE   SAVIOUR. 


CHAPTER  XI. 

SECOND     TOUR     THROUGH    GALILEE.  —  THE    TWELVE 

APOSTLES  APPOINTED. JOHN'S  MESSAGE  TO  JESUS. 

—  JESUS  GOES   UP   TO    THE   FEAST   OF  DEDICATION 
AT   JERUSALEM. 

WE  return  to  the  regular  train  of  the  narrative. 
Jesus  had  passed  but  few  days  in  Capernaum  and 
its  vicinity,  when  he  left  it  for  the  purpose  of  mak 
ing  another  circuit  among  the  towns  and  villages 
of  Galilee.  This  was  probably  in  a  different  di 
rection  from  the  former,  and  he  was  differently 
accompanied.  With  the  increased  attention  which 
had  been  drawn  to  his  ministry,  the  number  of 
his  devoted  friends  and  permanent  attendants  had 
been  constantly  augmenting  ;  and  when  he  now 
started  forth  on  an  excursion  through  the  country, 
we  find  him  not  only  accompanied,  as  before,  by 
a  promiscuous  crowd,  but  by  persons  of  rank  and 
name.  Among  these  were  several  female  friends, 
who,  it  is  said,  "  ministered  to  him  of  their  sub 
stance,"  and  through  whose  kind  attentions  and 
charities  he  and  his  disciples  were  enabled  to 

Matthew  ix.  35.  Luke  viii.  1. 


THE   TWELVE   APOSTLES.  127 

devote  themselves  to  their  work  without  anxiety. 
On  the  part  of  these  ladies,  this  seems  to  have 
been  the  offering  of  gratitude  for  the  exercise  of 
his  miraculous  power  in  their  behalf.  They  had 
been  "  healed  by  him  of  evil  spirits  and  infirmi 
ties."  To  Mary  Magdalene  he  had  been  a  pecu 
liar  benefactor.  Joanna  was  the  wife  of  Herod's 
steward  ;  probably,  therefore,  a  person  of  some 
consequence.  Of  Susanna  and  the  others  noth 
ing  special  is  known.  But  the  names  of  these 
faithful  friends,  who  sought  to  promote  the  com 
fort  of  their  benefactor  during  his  laborious  life, 
who  forsook  him  not  when  in  shame  and  suffering, 
and  who  affectionately  watched  at  his  tomb, 
deserve  to  be  recorded  to  their  everlasting  honor. 
They  could  not  go  abroad  and  preach  his  Gospel, 
like  Peter  and  James  ;  but  they  did  what  they 
could,  while  he  lived  and  when  he  died,  with 
tender  and  persevering  fidelity.  They  gave  him 
their  time,  their  property,  their  affections,  and 
their  tears  ;  and  they  have  put  to  shame  the  cold 
ness  of  many  among  his  modern  followers,  who 
know  more  of  his  real  glory  than  they  did,  and 
yet  are  backward  to  sacrifice  anything  in  his 
cause. 

It  was  about  this  time,  either  just  before  com 
mencing  this  new  journey,  or  soon  after  its  com 
mencement,  that  he  selected  from  among  his  dis- 

Matthew  x.  1.  Mark  iii.  13.  Luke  vi   12. 


128  THE  LIFE   OF  THE   SAVIOUR. 

ciples  the  twelve  apostles.  This  was  a  great  and 
important  step.  He  needed  assistants  in  his  min 
istry,  for  he  was  unable  to  go  everywhere  himself, 
and  yet  it  was  important  that  many  places  should 
be  visited.  He  knew,  too,  that  he  should  continue 
to  labor  but  a  short  time,  and  that  it  was  neces 
sary  to  make  provision  for  carrying  on  and  com 
pleting  his  work  after  he  should  be  taken  away. 
Having  this  object  in  view,  Luke  tells  us  that  he 
retired  to  a  mountain  to  pray,  and  continued  all 
night  in  prayer  to  God.  When  it  was  morning, 
he  called  together  the  disciples,  and  from  among 
them  chose  twelve,  —  undoubtedly  men  who  had 
been  acquainted  with  him,  and  whom  he  thorough 
ly  knew.  Four  of  them  —  Andrew,  Peter,  John, 
and  Philip  —  had  been  attached  to  him  from  the 
very  beginning  of  his  ministry,  and  the  first  James 
from  an  early  period.  Matthew  was,  like  himself, 
a  citizen  of  Capernaum.  The  other  six  are  not 
named  in  the  Gospels  until  now.  Two  of  them, 
Thomas  the  incredulous  and  Judas  the  traitor, 
became  conspicuous  in  the  history  of  their  Mas 
ter's  life.  James,  the  son  of  Alpheus,  and  Thad- 
deus,  or  Judas,  his  brother,  were  afterwards  dis 
tinguished  as  writers  of  Epistles.  The  other  two 
are  less  known.  Their  names  were  Bartholomew 
and  Simon. 

These  are  the  men  who  devoted  their  lives  to 
Christ,  and  through  whom  his  religion  was  pro- 


THE   TWELVE   APOSTLES.  129 

served  and  spread.  Doubtless  they  felt  them 
selves  honored  by  the  distinction  conferred  upon 
them  ;  but  they  little  understood  its  true  nature. 
It  is  evident  that  at  this  time,  and  long  after,  in 
stead  of  comprehending  that  Jesus  was  only  a 
religious  teacher,  establishing  a  religious  empire, 
they  thought  him  preparing  the  way  for  a  secular 
kingdom.  It  was  nothing  strange,  in  their  view, 
that  he  should  devote  himself  to  religious  teach 
ing  ;  for  the  whole  history  of  their  people  was 
religious.  David  had  been  at  once  a  prophet  and 
a  warrior.  There  was  no  distinction  in  their  minds 
between  the  church  and  the  commonwealth  ;  and 
the  Messiah,  who  was  to  renew  the  one,  would 
necessarily  plead  for  the  other.  It  did  not  help, 
therefore,  to  undeceive  the  people  or  the  disciples, 
that  Jesus  was  occupied  as  a  religious  teacher. 
They  perhaps  thought  it  the  most  politic  course  to 
be  pursued,  until  he  should  have  collected  adher 
ents  in  sufficient  numbers  to  maintain  his  ground 
steadfastly.  When  we  read  the  instructions  given 
to  the  Twelve  as  they  went  forth,  we  can  hardly 
realize  that  they  should  not  have  perceived  their 
error.  Yet  their  subsequent  history  abundantly 
proves  that  they  did  not.  It  happened  with  them 
as  has  often  happened  with  others,  —  their  state 
of  mind  colored  what  they  heard,  and  enabled 
them  to  put  upon  it  such  an  interpretation  as  they 
liked.  And  it  is  no  more  strange  that  they  found 
6*  i 


130  THE    LIFE   OF   THE   SAVIOUR. 

their  own  notions  favored  by  their  Lord's  teach 
ings,  than  that  Christians  of  every  variety  of 
faith  have  found  their  own  peculiar  views  written 
in  the  Scriptures. 

In  giving  them  their  commission,  our  Lord, 
first  of  all,  endowed  them  with  the  power  of 
working  miracles,  that  it  might  be  known  at  once, 
wherever  they  went,  that  they  were  sent  out  by 
him,  and  that  the  kingdom  of  God  was  at  hand. 
Their  mighty  works  were  to  be  their  credentials. 
He  commanded  them  to  limit  their  visit  to  their 
own  countrymen,  to  carry  nothing  with  them  on 
their  journey,  to  use  conciliating  manners  to  all, 
yet  to  be  prepared  for  opposition,  persecution,  and 
even  death.  The  closing  passages  of  his  charge 
were  impressive  and  awful  in  the  highest  degree, 
and  must  have  made  those  humble  men  feel  that 
they  were  accepting  a  mission  of  the  most  fearful 
responsibility,  for  which  their  lives  a^id  habits 
had  ill  prepared  them,  and  which  they  could  hope 
to  sustain  only  by  a  reliance  on  the  Divine  power 
which  Jesus  promised  for  their  aid.  What  must 
have  been  the  emotions  of  that  moment,  when 
they  found  themselves  removed  from  their  obscure 
occupations  and  mechanical  employments,  to  take 
up  the  sacred  office  of  prophet,  to  go  out  as  mes 
sengers  of  the  glorious  Messiah,  and,  amid  oblo 
quy  and  peril,  summon  the  nation  to  its  alle 
giance  !  Clothed  with  the  power  of  miracles, 


THE   SECOND   TOUK   THROUGH    GALILEE.         131 

commanded  to  do  good  and  to  proclaim  repent 
ance  and  the  coming  of  the  Messiah,  they  departed 
to  begin  their  work,  —  a  work  whose  true  object 
they  knew  not,  which  is  still  going  on,  and 
which  is  to  cease  only  when  all  men  in  all  lands 
have  received  the  tidings  which  they  spread. 

To  the  mind  of  Jesus  only  was  the  full  gran 
deur  of  this  undertaking  known.  He  alone  knew 
that  he  was  commencing  an  enterprise  never  be 
fore  imagined  by  man,  —  the  regeneration  and  sal 
vation  of  the  human  race.  It  was  the  conscious 
ness  of  this,  and  his  knowledge  of  the  resolu 
tion,  faith,  and  self-sacrifice  requisite  for  the  task, 
which  imparted  such  solemn  earnestness  to  the 
warnings  and  appeals  with  which  he  introduced 
the  Twelve  to  their  share  of  the  work;  and  which, 
we  may  believe,  had  led  him  to  consecrate  the 
previous  night  to  solitary  prayer  on  the  mountain. 

This  important  step  having  been  taken,  Jesus 
proceeded  on  his  second  tour  through  Galilee. 
In  what  direction  he  went,  through  what  places 
he  passed,  how  long  he  was  thus  occupied,  and 
what  were  the  works  he  did,  are  matters  which 
have  not  been  recorded  by  the  Evangelists. 

It  seems  to  have  been  during  this  tour  that  he 
received  a  message  from  John  the  Baptist.  John 
had  been  now  for  some  time  in  prison  ;  and,  hear 
ing  there  a  report  of  the  wonderful  things  done 

Matthew  xi.  2.  Luke  vii.  18. 


132  THE   LIFE    OF   THE   SAVIOUR. 

by  Jesus,  seems  to  have  thought  it  strange  that 
he,  the  Messiah,  should  not  do  something  for  his 
deliverance.  He  not  improbably  expected  that 
he  would  come  and  rescue  him.  Perhaps,  too, 
he  wondered  that  he  continued  peaceably  to 
preach,  without  assuming  the  state  and  power  of 
his  office.  As  he  brooded  over  these  thoughts  in 
the  confinement  of  his  dungeon,  he  might  even 
come  to  doubt  whether  after  all  this  was  the  real 
Messiah.  At  any  rate,  he  wished  to  convey  to 
him  a  rebuke  for  leaving  his  forerunner  to  suffer, 
when  he  could  so  easily  deliver  him.  He  there 
fore  sent  to  him  two  of  his  disciples  to  put  the 
question  to  him  plainly,  — "  Art  thou  he  that 
should  come,  or  do  we  look  for  another  ?  " 

The  two  disciples  came,  and  delivered  their 
message.  It  happened  that  at  that  time  Jesus 
was  occupied  with  the  people  who  attended  him, 
and  he  went  on  doing  his  mighty  works  without 
replying  to  what  had  been  said.  When  he  had 
finished,  he  turned  to  the  messengers,  and  bade 
them  go  back  and  tell  John  what  they  had  seen 
him  do  ;  —  this  would  be  a  sufficient  answer  to 
his  inquiry ;  and  he  added,  with  something  of 
reproof,  that  it  would  be  happy  for  him  if  he  did 
not  allow  his  own  personal  feelings  of  disappoint 
ment  to  create  doubt  in  his  mind  concerning  him. 

But  though  he  thought  it  necessary  to  send 
to  John  a  message  somewhat  severe,  no  sooner 


THE  FEAST   OF  DEDICATION.  133 

had  the  disciples  departed,  than  he  turned  to  the 
people,  and  in  earnest  language  pronounced  a 
eulogy  upon  him  ;  praising  his  firmness  and  self- 
denial,  and  declaring  him  the  greatest  of  the 
prophets.  From  this,  he  passed  to  censure  the 
inconsistency  of  the  people,  who  rejected  John  for 
his  austerity,  and  yet  condemned  himself  for  his 
indulgence.  He  then  uttered  his  severe  and  thrill 
ing  denunciation  against  Chorazin,  Bethsaida, 
and  Capernaum,  because,  having  witnessed  so 
much  of  his  miracles  and  his  ministry,  they  yet 
had  not  repented  and  reformed.  But  his  compas 
sionate  mind  could  not  pause  here.  He  burst 
forth  in  loud  praise  to  God  for  the  gracious  wis 
dom  with  which  he  had  revealed  himself,  not  to 
the  wise  of  this  world,  but  to  the  simple  ;  and  he 
ended  with  that  affectionate  invitation  to  receive 
him  and  his  doctrine,  which  it  is  impossible  in 
certain  states  of  mind  to  read  without  tears. 
"  Come  unto  me,  all  ye  that  labor  and  are  heavy 
laden,  and  I  will  give  you  rest.  Take  my  yoke 
upon  you,  and  learn  of  me,  for  I  am  meek  and 
lowly  in  heart,  and  ye  shall  find  rest  to  your 
souls.  For  my  yoke  is  easy  and  my  burden  is 
light." 

In  these  labors  and  excursions,  the  autumn  was 
now  far  advanced,  and  the  feast  of  Dedication 
was  approaching.  This  was  not  an  appointed 
festival  of  the  law,  and  therefore  it  was  not  bind- 


134  THE  LIFE   OF   THE   SAVIOUR. 

ing  on  the  people  to  attend  it.  Our  Lord,  how 
ever,  proposed  to  be  present  at  its  celebration ; 
and  therefore,  instead  of  returning  home  to  Ca 
pernaum,  he  took  the  road  to  Jerusalem.  At  this 
time  it  probably  was  that  he  went  through  Sama 
ria,  and  fell  in  with  the  ten  lepers  near  a  certain 
town,  who  besought  him  to  heal  them,  and  only 
one  of  whom,  a  Samaritan,  returned  to  express 
his  gratitude.  The  exclamation  which  Jesus 
made  on  the  occasion  is  eminently  characteristic 
and  touching.  "  Were  there  not  ten  cleansed  ?  " 
said  he  ;  "  but  where  are  the  nine  ?  There  are 
none  returned  to  give  glory  to  God,  save  this 
stranger."  The  nine  Jews  made  no  acknowl 
edgment  for  the  blessing. 

Now  also  it  probably  was,  that,  when  arrived  at 
Bethany,  within  about  two  miles  of  Jerusalem,  he 
visited  the  family  of  Martha  and  Mary.  Martha, 
little  understanding  his  true  character,  made  great 
exertions  to  provide  an  entertainment  for  the  dis 
tinguished  guest  ;  and  when  she  found  Mary 
wholly  taken  up  with  listening  to  his  conversation, 
she  went  so  far  as  even  to  complain  to  him,  that 
she  was  left  to  attend  to  the  family  concerns  alone, 
and  begged  him  to  direct  her  sister  to  help  her. 
Our  Lord  replied  in  those  memorable  words,  so 
often  quoted  since,  —  "  Martha,  Martha,  thou  art 
careful  and  troubled  about  many  things;  but  one 

Luke  xvii.  11.  Luke  x.  38. 


THE  FEAST   OF  DEDICATION.  135 

thing  is  needful ;  and  Mary  hath  chosen  that  good 
part  which  shall  not  be  taken  away  from  her."  It 
was  attention  to  his  instructions,  not  to  himself, 
which  he  desired. 

From  Bethany  he  proceeded  to  Jerusalem,  and 
arrived  there  in  the  midst  of  the  feast  of  the 
Dedication.  This  festival  occurred  in  the  begin 
ning  of  winter.  It  was  instituted  by  Judas  Mac- 
cabaeus  in  commemoration  of  the  cleansing  of  the 
temple,  after  it  had  been  profaned  by  Antiochus 
Epiphanes.  It  seems  to  have  become  one  of  the 
favorite  solemnities  of  the  nation  ;  being  kept  with 
great  pomp  for  eight  days,  during  which  time  the 
sacrifices  were  multiplied,  the  houses  were  illumi 
nated,  and  the  rejoicing  of  the  people  was  testified 
by  a  variety  of  diversions  and  music.  It  was 
sometimes  called  the  feast  of  Lights. 

The  people  thronged  the  courts  of  the  temple, 
as  at  the  other  festivals  ;  and  there  Jesus  appeared 
amongst  them,  walking  in  Solomon's  porch,  —  the 
piazza,  it  is  thought,  which  extended  along  the 
eastern  side  of  the  Court  of  the  Gentiles.  It  was 
about  ten  weeks  since  he  had  last  been  seen  there. 
Then  he  had  been  beset  by  enemies,  and  driven 
from  the  temple  in  fear  of  his  life.  Since  that 
time  he  had  been  in  a  distant  part  of  the  country, 
active  in  teaching  the  people,  gathering  his  follow 
ers,  appointing  his  assistants,  seeming  to  claim  the 

John  x.  22. 


136  THE   LIFE   OF   THE   SAVIOUR. 

Messiahship,  yet  not  openly  declaring  himself, 
and  by  no  means  assuming  the  appearance  which 
the  Messiah  was  expected  to  assume.  Therefore 
the  opinions  of  men  were  still  divided  about  him, 
as  they  had  been  at  his  former  visits.  And  when 
he  now  returned  to  them,  they  immediately  came 
round  him,  to  gain  satisfaction  to  their  minds. 
"  How  long,"  said  they,  "  dost  thou  keep  us  in 
doubt  ?  If  thou  be  the  Christ,  tell  us  plainly." 
Now  it  is  clear,  that  if  they  had  been  disposed  to 
believe,  the  evidence  which  he  had  laid  before 
them  in  his  doctrine  and  miracles  was  ample. 
It  was  because  they  did  not  like  the  character  in 
which  he  appeared,  that  they  doubted.  If  he  had 
come  in  majesty  and  power,  like  the  princes  of 
the  world,  denouncing  woes  on  the  oppressors  of 
the  nation,  like  Jeremiah,  and  like  the  Mac 
cabees,  sounding  the  trumpet  and  lifting  the  stand 
ard,  then  they  would  have  believed.  It  was  in 
vain,  therefore,  that  he  attempted  to  explain  him 
self  to  them.  They  were  wedded  to  their  own 
notions  ;  they  were  fixed  in  their  own  prejudices  ; 
they  would  not  understand  him.  They  carped 
at  his  words;  they  perverted  his  meaning;  they 
took  up  stones  once  more  to  stone  him ;  they 
sought  to  seize  his  person.  But  he  again  escaped 
from  them  ;  and  after  having  passed,  as  it  appears, 
less  than  a  day  in  the  city,  he  quitted  it,  as  if 
hopeless  of  doing  any  good  to  so  conceited  and 
prejudiced  a  people. 


THE  RETURN  OF  THE  SEVENTY.      137 


CHAPTER  XII. 

JESUS  RETIRES  BEYOND  THE  JORDAN. — RAISES  LAZA 
RUS.  —  RETURNS  TO  GALILEE.  —  HIS  PARABLES. 
—  HE  VISITS  NAZARETH  AGAIN. 

HAVING  thus  quitted  Jerusalem,  our  Lord  passed 
over  the  Jordan,  and  took  up  his  abode  for  a  time 
at  Bethabara,  where  John  had  formerly  baptized. 
Many  resorted  to  him  there,  and  he  increased  the 
number  of  his  disciples.  It  is  thought  that  it 
was  during  his  residence  here  that  the  seventy 
disciples  returned  to  him.  He  had  sent  them  out, 
soon  after  the  twelve  apostles  and  with  similar 
instructions,  to  preach  in  the  villages.  The  re 
turn  of  the  twelve  is  nowhere  recorded,  nor  is 
anything  related  of  the  course  or  effects  of  their 
ministry.  Some  of  them  at  least,  perhaps  all  of 
them,  were  witli  him  at  the  present  time ;  but 
when  they  joined  him  is  not  said.  The  return  of 
the  seventy  is  particularly  mentioned  by  Luke, 
but  he  gives  no  history  of  what  they  had  done,  or 
where  they  had  been.  He  simply  states,  that 
they  came  to  their  Master  "  with  joy,"  especially 

John  x.  40.  Luke  x.  17. 


138  THE   LIFE    OF   THE   SAVIOUR. 

exulting  that  the  demons  were  subject  to  them  in 
his  name.  Jesus  sympathized  in  their  feeling, 
and  cried  out,  "  I  beheld  Satan  as  lightning  fall 
from  heaven"  ;  thus  expressing  the  rapidity  with 
which  the  dominion  of  evil  and  sin  was  falling 
before  the  spread  of  his  truth.  He  added,  that 
he  had  given  them  power  to  effect  this  great 
work,  in  spite  of  all  opposition,  and  to  triumph 
over  all  enemies.  Then,  knowing  how  easily  their 
pride  might  be  excited  by  this  distinction,  he  cau 
tioned  them  not  to  boast  themselves  in  the  posses 
sion  of  miraculous  power,  but  to  count  it  their 
true  cause  of  joy,  that  their  names  were  written 
in  heaven. 

"In  that  hour,"  says  Luke,  "Jesus  rejoiced  in 
spirit,"  and  broke  out  into  a  loud  thanksgiving. 
It  is  the  only  instance  in  which  he  is  said  to  have 
exhibited  an  emotion  of  this  nature.  It  is  a 
solitary  example,  in  the  midst  of  a  life  of  anxiety 
and  toil,  of  his  giving  way  to  a  feeling  of  gladness 
and  exultation.  The  story  of  his  humble  follow 
ers,  recounting  their  labors  and  animated  by  suc 
cess,  seems  to  have  brought  up  to  his  mind  a  vis 
ion  of  the  great  and  joyful  triumph  which  should 
hereafter  attend  the  preaching  of  his  truth.  He 
caught  a  glimpse  of  that  glorious  result,  which 
was  to  compensate  all  his  toil.  It  cheered  him 
under  the  recollection  of  his  late  rejection  at 

John  xi. 


THE  DEATH   OF.  LAZARUS.  139 

Jerusalem,  and  led  him  to  congratulate  his  disci 
ples,  saying,  "  Blessed  are  the  eyes  which  see  the 
things  which  ye  see." 

While  Jesus  remained  at  Bethabara,  he  received 
a  message  from  the  sisters  in  Bethany,  inform 
ing  him  of  the  illness  of  his  friend  Lazarus.  The 
affectionate  intimacy  existing  between  the  Saviour 
and  this  family  is  touchingly  indicated  in  the 
words  of  the  message  he  received,  —  "Lord,  be 
hold,  lie  whom  thou  lovest  is  sick."  And  the 
Evangelist  John,  who  was  doubtless  with  his  Mas 
ter  at  this  time,  adds,  that  "  Jesus  loved  Martha, 
and  her  sister,  and  Lazarus."  Still,  though  he 
knew  that  they  had  sent  to  him  with  the  desire 
that  he  should  come  to  them,  he  for  two  days  re 
mained  where  he  was,  and  left  them  to  their  anxi 
ety.  He  would  willingly  do  anything  for  them, 
but  he  meditated  some  greater  good  than  their 
immediate  relief.  It  is  often  the  order  of  Provi 
dence  to  inflict  suffering  for  a  time,  in  order  to 
prepare  the  way  for  blessing.  So  these  sisters 
were  left  to  mourn,  that  they  might  the  more 
rejoice. 

To  the  great  surprise  of  his  disciples,  our  Lord 
at  length  proposed  to  go  back  to  Juda3a.  What, 
said  they,  when  the  Jews  so  lately  attempted 
your  life,  will  you  unwisely  return  and  put  your 
self  in  their  power  ?  But  when  they  learned  that 
Lazarus  was  dead,  they  readily  consented  to  ac- 


140  THE  LIFE   OF  THE   SAVIOUR. 

company  him ;  and  it  is  worth  remarking,  that  it 
was  Thomas,  the  disciple  afterwards  so  slow  to 
credit  his  resurrection,  who  now  expressed  in 
strong  terms  the  devoted  affection  they  bore  their 
Master.  "  Let  us  go  too,"  said  he,  "  that  we  may 
die  with  him."  If  the  Jews  stone  him,  we  will 
share  his  fate. 

They  left  Bethabara,  crossed  the  Jordan,  and 
proceeded  toward  Bethany.  He  might  have  raised 
Lazarus  while  at  a  distance,  as  he  had  healed  the 
centurion's  son  at  Capernaum.  But  he  preferred 
to  take  the  long  journey  (the  distance  was  about 
thirty  miles),  because  he  designed  to  glorify  God 
and  establish  his  own  claims  by  a  signal  work ; 
and  he  would  have  all  its  attendant  circumstances 
solemn  and  striking. 

Lazarus  had  been  four  days  buried  when  they 
reached  Bethany.  It  was  therefore  in  the  midst 
of  the  seven  days  of  mourning,  and  the  friends  of 
the  family,  from  Jerusalem  and  elsewhere,  were 
with  the  sisters,  making  the  customary  visits  of 
condolence.  On  hearing  of  his  arrival,  Martha 
rushed  out  to  meet  him  ;  but,  though  overjoyed  at 
his  coming,  she  showed  how  disappointed  and  hurt 
sho  had  been  at  his  neglecting  to  come  sooner. 
"  If  tliou  hadst  been  here,"  said  she,  "  my  brother 
had  not  died."  Yet  she  ventured  to  hint  a  hope 
that  he  would  do  something  for  them.  But  that 
she  little  expected  it  is  evident ;  for  when  Jesus 


THE  RAISING   OF   LAZARUS.  141 

kindly  hastened  to  assure  her  that  her  brother 
should  rise  again,  she  answered,  as  if  that  did  not 
satisfy  her,  "  I  know  that  he  will  rise  again  in  the 
resurrection  at  the  last  day."  Jesus  answered 
her  in  those  sublime  and  glorious  words  which 
are  so  familiar  to  our  ears,  and  which  must  have 
been  wonderful  to  those  who  heard  them :  "  I  am 
the  resurrection  and  the  life ;  he  that  believeth  in 
me,  though  he  were  dead,  yet  shall  he  live ;  and 
whosoever  liveth  and  believeth  in  me,  shall  never 
die."  Martha  evidently  felt  these  words  to  the 
bottom  of  her  soul.  She  could  only  reply,  that 
she  believed  him  to  be  the  Messiah ;  —  that  one 
word  comprehended  everything ;  and  then,  as  if 
she  had  gained  all  she  desired,  she  went  back  to 
the  house,  and  whispered  to  Mary  that  the  Master 
had  arrived  and  was  waiting  for  her. 

Mary  immediately  left  the  house,  and  accom 
panied  her  sister.  The  friends  who  were  with 
her  followed,  thinking  that  she  was  going  to  visit 
the  grave,  and  all  arrived  together  at  the  place 
where  Jesus  was.  Mary  threw  herself  in  tears 
at  his  feet,  and  reproached  him,  as  Martha  had 
done,  for  his  tardiness  in  coming  to  them.  "  If 
thou  hadst  been  here,  my  brother  had  not  died." 
The  scene  was  a  moving  one.  When  Jesus  beheld 
the  two  sisters,  distressed  and  in  tears,  the  friends 
weeping  around  them,  and  appealing  to  him  as 
one  who  might  have  helped  them,  and  did  not, 


142  THE    LIFE   OF   THE   SAVIOUR. 

he  could  not  repress  his  feelings.  He  groaned  in 
spirit,  and  was  troubled.  He  wept,  and  asked  to 
be  conducted  to  the  tomb.  The  Jews  were  struck 
with  his  sensibility,  and  said,  "  Behold  how  he 
loved  him  !  "  Yet  at  the  same  time  some  of  them 
cavilled,  and  wondered  why,  if  he  could  heal  a 
poor  blind  beggar,  he  had  not  saved  his  friend 
from  death. 

The  company  arrived  at  the  tomb.  It  was  a 
cave,  having  the  mouth  closed  with  a  stone.  Our 
Lord  directed  that  the  stone  should  be  removed. 
Martha,  who  seems  not  yet  to  have  suspected 
what  was  to  take  place,  objected  to  this,  because 
it  would  be  offensive.  Jesus  quietly  rebuked  her 
interference  :  "  Said  I  not,  that,  if  thou  wouldst 
believe,  thou  shouldst  see  the  glory  of  God  ?  " 
The  stone  was  removed.  The  multitude  stood 
around,  looking  on,  in  wondering  and  silent  ex 
pectation.  And  Jesus,  whose  feelings  of  sympa 
thy  with  the  mourners  had  now  given  way  to  the 
joyful  confidence  that  he  should  at  once  relieve 
them,  and  display  the  power  of  God,  lifted  up  his 
eyes,  and  uttered  a  brief  thanksgiving,  — "  Father, 
I  thank  thee  that  thou  hast  heard  me !  "  This  he 
did  that  the  by-standers  might  hear  him,  and  bo 
persuaded  of  his  divine  mission.  Then,  with  a 
loud  voice,  he  cried  out,  "  Lazarus,  come  forth." 
This  was  all ;  —  these  three  simple  words  ;  with 
out  parade,  without  pretension,  in  the  simple  tone 


THE  RAISING   OF  LAZARUS.  143 

of  unquestionable  power,  he  spoke,  and  the  dead 
man  heard  him.  Enveloped  as  he  was  in  the  gar 
ments  of  death,  which  were  wound  close  around 
his  body  and  limbs,  he  raised  himself  up  from  the 
niche  where  he  was  lying  in  the  side  of  the  cave, 
and  stood  down  upon  the  floor.  Jesus  gave  di 
rections  to  loose  the  raiment  which  bound  him, 
and  he  walked  out  of  the  cave.  We  may  conjec 
ture  the  rapture  with  which  the  brother  and  sisters 
embraced  each  other,  and  returned  thanks  to  their 
friendly  deliverer,  while  they  hailed  him,  with  new 
faith,  as  the  Son  of  God.  Many  of  the  attendant 
multitude  joined  them  in  their  acknowledgments, 
not  doubting  that  he,  who  had  thus  raised  the 
dead  before  their  eyes,  was  indeed  the  promised 
and  expected  one. 

Some,  however,  were  of  so  prejudiced  and  per 
verse  a  mind  as  to  be  proof  even  against  this  evi 
dence.  They  went  away  to  inform  the  Pharisees 
of  what  had  taken  place.  A  meeting  of  the  San 
hedrim  was  summoned  to  discuss  the  matter. 
They  acknowledged  his  miracles ;  indeed,  they 
never  had  pretended  to  deny  what  was  so  unques 
tionable  ;  but  they  reasoned,  that  this  was  not  the 
sort  of  Messiah  whom  they  expected  or  desired  ; 
and  that  if  the  people  should  be  brought  to  main 
tain  his  pretensions,  it  would  subject  them  to  the 
charge  of  sedition  and  expose  them  to  the  dis- 

John  xi.  47. 


144  THE   LIFE    OF   THE   SAVIOUR. 

pleasure  of  the  government :  "  The  Romans  will 
come  and  take  away  hoth  our  place  and  nation." 
It  was  time,  therefore,  that  they  should  take  reso 
lute  measures  to  put  a  stop  to  his  further  progress. 
And  the  high  priest,  Caiaphas,  urged  them  to  their 
bloody  purpose,  by  declaring  that  it  was  far  bet 
ter  to  put  one  man  to  death  than  to  run  the  haz 
ard  of  this  evil  to  the  whole  nation.  He  spoke, 
says  the  Evangelist,  as  high  priest,  under  a  divine 
influence.  Little  did  he  imagine  that  he  was 
urging  what,  in  the  mysterious  counsels  of  God, 
was  to  promote  the  glory  of  the  man  he  strove  to 
destroy,  and  to  hasten  the  overthrow  of  the  nation 
he  was  anxious  to  save.  His  counsel  prevailed  ; 
and  from  that  hour  it  was  resolved  that  the  be 
nevolent  prophet  of  Galilee  should  die. 

Jesus  had  more  than  once  been  exposed  to  the 
loss  of  life  from  his  enemies  at  Jerusalem,  and 
for  that  reason  had  avoided  the  city,  except  when 
called  thither  by  his  duty  to  attend  the  religious 
festivals.  But  now  his  danger  took  a  new  and 
more  formidable  aspect.  Formerly,  it  was  the 
Pharisees,  the  scribes,  the  populace,  who  threat 
ened  him  ;  now,  it  was  the  leading  men  assembled 
in  solemn  council.  The  sacred  Sanhedrim,  the 
venerable  Council  of  Seventy,  had  decided  that  lie 
must  be  put  to  death.  There  was  no  longer  any 
hope  that  he  could  escape.  But  to  avoid  imme- 

Jolm  xi.  54. 


HE   RETURNS   TO   GALILEE.  145 

diate  apprehension,  and  to  reserve  himself  for  the 
Passover  when  the  appointed  time  for  his  death 
would  arrive,  he  immediately  withdrew  from  the 
vicinity  of  the  city,  to  a  place  called  Ephraim. 
How  far  distant  this  was,  or  how  large  a  town,  we 
do  not  know.  It  is  only  said  that  it  was  near 
the  wilderness,  probably  between  Jericho  and 
Bethel,  and  that  he  resided  there  some  time  with 
his  disciples. 

From  Ephraim  he  appears  to  have  returned  to 
Galilee  ;  where  we  again  find  him,  as  before,  fol 
lowed  by  multitudes,  as  he  went  about  doing 
good.  On  one  occasion,  they  so  pressed  upon 
him,  as  he  sat  in  the  house,  that  he  was  unable 
even  to  take  his  food.  The  crowd  at  this  time 
may  have  been  occasioned,  in  part  at  least,  by  an 
eagerness  to  hear  a  discussion  relative  to  his  mir 
acles,  which  was  going  on  between  him  and  some 
scribes  and  Pharisees  from  Jerusalem.  The  na 
ture  of  their  objection,  and  the  character  of  his 
reply,  were  well  adapted  to  excite  the  most  ear 
nest  attention.  They  have  been  related  in  another 
connection,*  and  therefore  need  not  be  noticed 
here.  But  an  incident  occurred  in  the  midst  of 
the  conversation  which  must  not  be  passed  over 
in  silence. 

A  report  of  what  was   going  on  at  the  house 

Matthew  xii.  22.         Mark  iii.  19.        Luke  xi.  14. 

*  Page  123. 
7  j 


146  THE  LIFE  OF  THE  SAVIOUR. 

reached  the  ears  of  the  inoujer  and  brothers  of 
Jesus,  who,  it  is  reasonable  to  believe,  had,  like 
him,  left  Nazareth  and  taken  up  their  abode  in 
Capernaum.  They  anxiously  hastened  to  him ; 
for  it  was  said,  "  He  is  beside  himself."  Finding 
the  crowd  so  great  that  they  could  not  gain  en 
trance,  they  sent  in  word  that  they  desired  to 
speak  with  him  ;  hoping  in  this  way  to  release 
him  from  a  situation  apparently  uncomfortable 
and  perhaps  perilous.  As  the  word  was  passed  in 
through  the  crowd,  a  woman  in  the  company, 
hearing  his  mother  named,*  cried  out,  "  Blessed 
is  the  womb  that  bare  thee  !  "  Happy  is  the 
mother  of  such  a  son  !  It  was  a  sudden  expres 
sion  of  a  natural  feeling.  But  Jesus,  who  did  not 
wish  to  have  the  minds  of  his  hearers  diverted 
from  the  great  subjects  on  which  he  was  speaking, 
replied,  "  Yea,  rather  blessed  are  they  who  hear 
the  word  of  God  and  keep  it !  "  Then,  stretch 
ing  out  his  hand  toward  his  disciples,  he  added, 
"  Behold  my  mother  and  my  brothers !  For 
whosoever  shall  do  the  will  of  God,  the  same  is 
my  brother  and  sister  and  mother."  When  this 
was  repeated  to  his  waiting  relatives,  it  must  have 
relieved  them  from  all  apprehension.  It  possibly 
conveyed  to  their  minds  something  of  a  reproof 
for  having  allowed  themselves  to  be  uneasy  about 
him,  and  to  interrupt  him  in  his  duties,  when 

*  [A  friend  will  perceive  his  own  suggestion  here.] 


HIS   PARABLES.  147 

they  well  knew  that  it  was  his  meat  to  do  his 
Father's  will. 

The  same  day  he  went  out  to  the  side  of  the 
lake,  accompanied  still  by  a  great  throng  of  peo 
ple.  That  he  might  the  more  advantageously  ad 
dress  them,  he  went  on  board  one  of  the  vessels 
which  lay  there,  and  spoke  to  them  from  thence. 
His  discourse  at  this  time  was  wholly  made  up  of 
parables  ;  and,  if  we  are  right  in  the  arrangement 
which  we  have  given  to  the  history,  it  is  a  curious 
question,  why  he  commenced  this  mode  of  preach 
ing  at  so  late  a  period  of  his  ministry,  and  from 
this  time  used  it  so  much.  For  not  only  the 
place  here  assigned  to  these  parables  indicates 
that  they  were  probably  the  first  which  he  de 
livered,  but  the  language  of  the  disciples  who 
heard  them  confirms  the  supposition.  They 
asked  him,  "  Why  speakest  thou  to  them  in  para 
bles?  "  as  if  it  were  a  new  thing,  a  mode  of  teach 
ing  to  which  they  were  not  accustomed.  Does  it 
not  seem  as  if  he  had  become  satisfied  that  the 
plain,  proverbial,  perceptive  method  of  instruction 
hitherto  adopted  was  ineffectual  to  move  and 
persuade  the  gross  minds  of  the  people  ?  They 
did  not,  they  would  not,  understand  him.  They 
closed  their  minds  against  his  true  meaning,  and 
avoided  the  spiritual  inferences  and  applications? 
which  he  intended  they  should  make.  It  was  iD 

Matthe  v  xiii.  1.  Mark  iv.  1.  Luke  viii.  4. 


148  THE  LIFE   OP  THE   SAVIOUR. 

vain  to  deal  plainly  with  men  pertinaciously  re 
solved  against  every  view  but  that  sensual  one 
of  temporal  power  which  engrossed  their  whole 
souls.  He  would  therefore  change  his  mode  of 
address.  He  would  speak  to  the  ears  they  had 
closed  in  a  corresponding  style ;  he  would  employ 
a  hidden  sense,  which  would  be  fully  intelligible 
only  to  those  who  came  to  him  with  fair  and  teach 
able  dispositions.  To  his  disciples,  therefore,  he 
explained  his  parables,  because  they  were  willing 
and  desirous  to  learn  ;  to  the  multitude  who  would 
not  learn,  who  cared  for  nothing  but  the  outward 
kingdom,  he  left  them  unexplained.  This  is  in 
deed  the  reason  for  using  parables  which  he  him 
self  assigned  in  his  reply  to  the  disciples. 

On  the  present  occasion  he  delivered  the  fine 
and  instructive  parable  of  the  Sower,  —  a  very 
suitable  one  to  form  the  beginning  of  this  mode 
of  teaching  ;  for  it  described,  in  a  striking  manner, 
the  different  characters  of  those  by  whom  his  doc 
trine  had  been  hitherto  heard,  and  the  various  ef 
fects  it  had  had  on  various  dispositions.  To  many 
he  had  preached  in  vain,  for  their  minds  were 
preoccupied  with  prejudices,  pleasures,  or  cares. 
Some  had  been  affected  for  a  time,  but  had  taken 
offence  and  deserted  him.  Some  had  been  de 
coyed  away  by  a  too  great  love  of  the  world,  and 
some  by  fear  of  unpopularity  and  persecution. 
Some  had  remained  faithful  and  steadfast.  All 


HE   VISITS  NAZARETH.  149 

these  characters  are  exhibited  in  the  parable  ;  and 
we  may  suppose  that  it  was  this  observation  of 
the  manner  in  which  his  own  preaching  had  been 
received  that  led  him  to  choose  for  his  first  lesson, 
on  changing  his  mode  of  instruction,  a  subject  so 
striking  in  itself,  and  so  applicable  as  well  as  use 
ful  to  all  times  and  communities. 

He  then  recited  several  parables  illustrative  of 
the  character  and  progress  of  his  kingdom.  The 
first  was  that  of  the  tares  of  the  field,  which  lie 
afterward  expounded  in  private  to  his  disciples. 
The  others  related  to  the  growth  and  extension  of 
his  doctrine,  and  strikingly  manifest  the  confi 
dence  which  he  felt  in  its  final  prevalence  and 
triumph.  After  returning  home,  he  added  several 
others  for  the  instruction  of  his  immediate  follow 
ers,  designed  to  express  the  value  of  the  object 
to  which  they  had  devoted  themselves,  and  to 
teach  the  certainty  of  a  future  retribution. 

After  this,  Jesus  left  Capernaum,  and  made 
another  visit  to  his  own  town  of  Nazareth.  It  was 
about  five  months  since  he  had  there  been  assault 
ed  and  expelled  by  the  citizens.  It  was  now  to 
be  seen  whether  the  increase  of  his  reputation 
through  the  land  might  not  have  prepared  their 
minds  to  receive  him  more  favorably.  But  their 
prejudices  had  not  been  removed.  They  could 
not  forget  that  he  was  one  of  themselves,  and  they 
would  not  believe  that  their  humble  townsman 


150  THE  LIFE   OF  THE   SAVIOUR. 

could  be  a  prophet.  "  Is  not  this  the  carpenter  ?  " 
said  they.  "  Are  not  his  brothers  and  sisters  with 
us  ?  "  A  few  only  brought  their  sick  to  him  ;  and 
thus,  because  of  their  obstinate  unbelief,  at  which 
he  is  said  to  have  wondered,  he  could  do  but  few 
miracles  there.  Thus  he  proved  the  truth  of  his 
own  saying,  A  prophet  is  everywhere  honored, 
except  in  his  own  country. 

Matthew  xiii.  53.  Mark  vi.  L 


DEATH  OF  JOHN  THE  BAPTIST.       151 


CHAPTER  XIII. 

DEATH  OF  JOHN  THE  BAPTIST.  —  JESUS  FEEDS  THE 
MULTITUDES.  —  RETURNS  TO  CAPERNAUM.  —  CON 
VERSES  IN  THE  SYNAGOGUE. 

ABOUT  this  time  took  place  the  death  of  John 
the  Baptist.  Her odias,  wife  of  Herod,  at  whose 
instigation  he  had  been  imprisoned,  would  will 
ingly  have  put  him  to  death  in  the  beginning; 
but  Herod,  who  had  a  great  respect  for  him,  and 
moreover  knew  how  the  people  honored  him, 
would  consent  to  do  no  more  than  imprison  him. 

Herodias  was  resolved  to  accomplish  her  pur 
pose  at  the  first  convenient  opportunity.  Such 
an  one  presented  itself  on  the  birthday  of  Herod, 
when  he  gave  a  great  entertainment  to  his  lords, 
and  high  captains,  and  the  chief  estates  of  Galilee. 
She  then  sent  in  her  daughter,  Salome,  to  dance 
before  the  king  and  his  guests.  This  was  a  great 
condescension  on  the  part  of  this  young  lady,  be 
cause  public  dancing  was  not  considered  becom 
ing  in  persons  of  rank.  Hence  it  was  the  greater 
compliment  to  the  occasion ;  and  Herod,  in  the 

Matthew  xiv.  i.  Mark  vi.  14.  Luke  ix.  7. 


152  THE   LIFE   OF   THE   SAVIOUR. 

excitement  of  the  moment,  took  an  oath  that  lie 
would  grant  her  any  favor  that  she  should  ask. 
She  consulted  her  mother ;  and  that  cunning  and 
revengeful  woman  bade  her  ask  the  head  of  John 
the  Baptist.  Herod  perceived  the  snare  in  which 
he  had  been  taken,  and  would  gladly  have  retract 
ed.  But  he  had  bound  himself  by  an  oath,  and 
was  urged  on  by  those  who  sat  with  him  at  table, 
and  he  therefore  commanded  it  to  be  done.  John 
was  beheaded  in  prison,  and  his  head  given  to 
Salome,  who  carried  it  to  her  infamous  mother. 
The  crime  did  not  go  unpunished.  In  the  first 
place,  Herod  was  defeated  in  battle  by  Aretas,  king 
of  Arabia,  whose  daughter  he  had  set  aside  in 
order  to  marry  Herodias.  Josephus  declares  that 
all  the  people  regarded  this  as  a  judgment  from 
heaven  for  his  treatment  of  John.  Afterwards, 
Herodias,  being  ambitious  that  her  husband  should 
enjoy  as  high  a  title  as  her  brother  Agrippa,  the 
king,  persuaded  him  to  go  to  Rome  and  seek  it 
of  the  Emperor.  But  the  Emperor,  having  rea 
son  to  doubt  his  loyalty,  instead  of  advancing 
him  to  dignity,  banished  him  to  Lyons,  and  then 
to  Spain.  Such  was  the  punishment  which  Provi 
dence  brought  upon  the  complicated  wickedness 
of  this  petty  prince. 

Herod  appears  to  have  been  haunted  and  made 
miserable  by  the  consciousness  of  his  guilt.  We 
read  that  when  he  heard  the  reports  of  the  won- 


DEATH  OF  JOHN  THE  BAPTIST.       153 

derful  works  of  Jesus,  he  thought  it  must  be  John 
risen  from  the  dead ;  and  though  his  courtiers 
endeavored  to  persuade  him  that  it  was  rather 
Elias,  or  some  other  of  the  ancient  prophets,  his 
disturbed  fancy  still  represented  him  as  the  man 
whom  he  had  so  unjustly  destroyed. 

It  seems  at  first  view  strange  that  Herod  should 
now  hear  of  Jesus  for  the  first  time,  when  he  had 
been  for  so  long  a  period  active  in  the  province. 
Tiberias,  the  seat  of  government,  was  not  far 
from  Capernaum ;  and  although  it  does  not  appear 
that  Jesus  had  visited  that  city,  yet  it  is  evident 
that  the  reports  concerning  him  must  have  reached 
it.  It  is  probable,  therefore,  that  during  our 
Lord's  ministry  thus  far  Herod  had  been  absent 
from  Galilee.  It  has  been  supposed  by  some 
that  this  was  the  season  of  his  war  with  Aretas ; 
that  it  was  his  soldiers,  marching  toward  Arabia, 
who  some  months  before  had  inquired  their  duty 
of  John  the  Baptist ;  and  that  it  was  immediately 
on  his  return  from  that  war,  that  he  made  his 
birthday  feast,  and  put  the  Baptist  to  death.  If 
so,  then  he  had  been  absent  from  Galilee  during 
the  whole  of  our  Lord's  ministry  thus  far;  and 
this  explains  why  he  has  never  been  mentioned 
in  the  course  of  the  history,  and  why  the  fame 
of  Jesus  was  new  to  him.  Others  suppose  that 
this  must  have  been  the  year  when  he  made  a 
journey  to  Rome.  In  either  case  the  difficulty  is 

7* 


154  THE    LIFE    OF   THE    SAVIOUR. 

removed.  But  if  we  should  suppose  that  Jesus 
had  been  preaching  in  Galilee  two  or  three  years, 
instead  of  a  few  months,  the  difficulty  would  be 
insuperable. 

When  Jesus  heard  of  the  death  of  John,  he 
immediately  retired  across  the  lake  with  his  apos 
tles.  Herod  had  expressed  a  desire  to  see  him ; 
but  he  did  not  choose  to  put  himself  in  the  power 
of  that  cunning  man,  and  therefore  from  this  time 
forward  spent  very  little  time  in  Galilee,  or  indeed 
in  any  one  place.  He  now  retreated  to  a  desert 
spot  in  the  neighborhood  of  Bethsaida,  in  the 
dominions  of  Philip.  The  people  soon  discovered 
whither  he  had  gone,  and  went  by  land  to  the 
same  place  "  from  all  the  cities."  It  was  impossi 
ble  to  avoid  them,  and  he  went  upon  a  hill  and 
taught  them,  and  healed  their  sick. 

When  the  day  drew  toward  a  close,  the  disciples 
suggested  that  the  multitudes  must  be  wearied 
and  faint,  and  that  it  would  be  well  to  send  them 
away  to  the  villages  for  refreshment.  But  Jesus 
chose  the  opportunity  for  a  new  display  of  his 
power,  such  as  had  not  yet  been  made,  and  such 
as  was  likely  to  appeal  to  the  minds  of  many  who 
had  been  little  affected  by  his  other  works.  It 
is  well  worthy  of  observation,  how  lie  varied  the 
character  of  his  miracles,  that  he  might  suit  them 
to  every  variety  of  disposition,  and  give  to  all  ca- 

Matthew  xiv.  13.       Mark  vi.  35.       Luke  ix.  10.       John  vi.  1. 


THE  FIVE   THOUSAND   FED.  155 

pacities  the  opportunity  to  be  convinced.  On  the 
present  occasion,  he  resolved  to  feed  the  multi 
tude  himself,  instead  of  sending  them  away.  He 
accordingly  directed  his  disciples  to  arrange  them 
in  companies  of  fifty  persons,  and  make  them  sit 
down  on  the  grass.  It  was  thus  ascertained  that 
the  number  of  people  was  about  five  thousand ; 
which  gives  us  some  idea  of  the  magnitude  of  the 
crowds  which  usually  attended  our  Lord.  It  is 
possible  that  his  being  in  a  new  place  may  have 
called  together  many  who  had  no  previous  oppor 
tunity  of  seeing  the  celebrated  prophet ;  but  other 
wise  there  is  no  reason  to  suppose  that  this  was 
a  larger  number  than  frequently  assembled  round 
him. 

However  this  may  be,  their  astonishment  and 
admiration  may  well  have  been  extreme,  when 
they  found  that  they  were  thus  seated  on  the  hill 
side  for  the  purpose  of  being  fed  by  two  fishes 
and  five  loaves  of  bread ;  when  they  saw  this 
scanty  pittance  multiply  as  it  passed  through  their 
ranks  ;  and,  after  their  hunger  was  fully  satisfied, 
saw  the  apostles  gather  up  twelve  baskets  full 
of  the  uneaten  remnants.  This  new  and  signal 
wonder  excited  them  to  a  high  pitcli  of  enthusi 
asm.  They  were  now  sure  that  this  was  the  Mes 
siah.  They  were  sure  there  could  be  no  risk  in 
proclaiming  him  such,  for  he  would  be  able  to 
support  any  number  of  followers  at  his  pleasure. 


156  THE   LIFE   OF   THE   SAVIOUR. 

Perhaps  they  even  fancied  that  he  designed  in 
this  act  to  intimate  his  readiness  to  provide  for 
those  who  would  adhere  to  him.  At  any  rate, 
they  thought  that  now  the  hour  was  come,  the 
long-desired  hour.  With  one  voice  they  declared 
he  should  be  King,  and  were  ready  to  use  violence 
to  compel  him.  When  Jesus  perceived  this,  he 
immediately  constrained  his  disciples,  as  Mark  ex 
presses  it  (thereby  intimating  that  they  were  dis 
posed  to  join  the  multitude),  to  get  into  the  boat, 
and  commanded  them  to  go  to  Bethsaida  ;  —  not 
the  town  in  whose  neighborhood  they  were,  but 
another  village  "  on  the  other  side,"  just  south 
of  Capernaum,  called  Bethsaida  in  Galilee.  He 
himself  remained  behind,  and  persuaded  the  mul 
titude  to  disperse.  Then,  it  being  one  of  the 
extraordinary  and  trying  moments  of  his  life,  he 
returned  to  the  mountain  and  prayed. 

Meanwhile  the  night  came  on,  and  the  disci 
ples,  in  their  little  boat,  being  detained  by  a  con 
trary  wind,  had  not  reached  the  place  they  had 
designed.  The  whole  night  was  passed  in  a  vain 
attempt  to  resist  the  wind.  At  the  fourth  watch, 
that  is,  about  three  o'clock  in  the  morning,  as 
they  were  still  toiling  at  the  oars,  Jesus,  who  had 
seen  their  distress  from  the  land,  approached  them, 
walking  on  the  water.  At  fust  they  thought  it 
an  apparition,  and  cried  out  ic/  fear.  But  his 
well-known  voice  reached  them,  saying,  "  It  is  I, 


HE  RETURNS  TO  CAPERNAUM.       157 

be  not  afraid."  The  ardent  Peter,  delighted  to 
behold  his  Master  and  eager  to  embrace  him, 
asked  leave  to  go  to  him  on  the  waves.  Jesus 
said,  "  Come."  But  when  Peter  found  himself 
actually  on  the  water,  his  courage  failed,  and  he 
would  have  sunk  if  his  Master  had  not  stretched 
forth  his  hand  and  caught  him.  "  0  thou  of  lit 
tle  faith,"  said  he,  "  wherefore  didst  thou  doubt?  " 
When  they  arrived  on  board,  the  wind  ceased, 
and  they  easily  reached  their  haven. 

They  went  ashore  in  the  land  of  Gennesaret, 
which  was  the  name  of  a  considerable  tract  of  fer 
tile,  populous  country  bordering  the  west  side  of 
the  lake.  The  tidings  of  his  arrival  spread  rap 
idly  among  the  people,  and  it  seemed  as  if  they 
could  not  do  enough  to  testify  their  joy.  They 
sent  out  into  all  the  country  round  about,  and 
brought  to  him  in  beds  those  that  were  diseased. 
And  wherever  he  moved,  whether  to  cities,  or  vil 
lages,  or  the  country,  his  way  was  thronged  with 
objects  on  which  to  exert  his  benevolent  power. 
They  laid  the  sigk  in  the  streets,  and,  remem 
bering  the  woman  who  had  been  healed  in  the 
streets  of  Capernaum,  besought  him  that  they 
might  touch  if  it  were  only  the  hern  of  his  gar 
ment  ;  and  as  many  as  touched  him  were  made 
whole.  There  is  no  more  lively  description  of 
the  sensation  his  appearance  created  and  of  the 

Matthew  xiv.  34.  Mark  vi.  54. 


158  THE  LIFE   OF  THE   SAVIOUR. 

wonderful  works  he  did,  than  is  found  in  this  ac 
count  of  his  visit  to  Gennesaret.  In  this  manner 
he  proceeded  through  the  country  till  he  reached 
Capernaum. 

Here  he  was  met  by  some  persons  whom  he 
had  left  the  preceding  day  on  the  opposite  side  of 
the  water.  They  had  been  surprised  not  to  find 
him  in  the  morning  ;  for  they  had  seen  the  disci 
ples  go  away  without  him,  and  there  was  no  other 
boat  at  the  place  ;  —  they  could  not  conjecture 
how  he  could  have  departed.  But,  not  finding 
him,  they  went  on  board  some  vessels  just  arrived 
from  Tiberias,  and  sailed  over  to  Capernaum  to 
inquire  for  him.  They  found  him,  to  their  no 
small  amazement,  in  the  synagogue.  He  received 
them  coldly  ;  he  told  them,  that  it  was  not  in  a 
right  spirit  that  they  sought  him,  but  merely  be 
cause  they  had  seen  the  miracle  of  the  loaves,  and 
therefore  trusted  that  he  would  support  his  fol 
lowers.  He  endeavored  to  lead  them  away  from 
their  wrong  notions  respecting  the  Messiah.  Some 
of  them  asked  of  him  a  sufficient  proof  that  he 
was  he,  pretending  that  his  miracle  of  the  preced 
ing  day  was  nothing  in  comparison  with  that  of 
the  manna  given  by  Moses.  Others  seemed  more 
docile,  and  begged  him  to  give  them  the  true 
bread  of  which  he  spoke.  But,  on  the  whole, 
they  manifested  so  unteachable,  prejudiced,  and 

John  vi.  22. 


HE   CONVERSES  IN  THE   SYNAGOGUE.  159 

worldly  a  state  of  mind,  they  so  carped  and  cav 
illed  at  his  expressions,  that  he  did  as  he  had 
before  done,  clothed  his  ideas  in  strong  figures. 
These  they  chose  to  interpret  literally,  and  took 
great  offence  at  them.  Insomuch  that  many  who 
had  been  accounted  his  disciples,  being  now  satis 
fied  that  his  character  and  purposes  were  wholly 
different  from  what  they  had  hoped,  that  he  would 
not  be  their  king  and  was  very  rigid  in  his  relig 
ious  requisitions,  deserted  him  and  went  away. 
Their  desertion  evidently  affected  him  ;  and  he 
turned  to  the  twelve  with  something  like  strong 
feeling,  and  said,  "  Will  ye  also  go  away  ?  "  But 
they  knew  him  too  intimately  to  leave  him. 
Though  they  did  not  fully  comprehend,  they 
deeply  reverenced  and  loved  him,  and  entirely 
believed  in  him.  Peter  answered  for  them  all, 
without  hesitation,  "  Lord,  to  whom  should  we 
go  ?  thou  hast  the  words  of  eternal  life  ;  and  we 
believe  and  are  sure  that  thou  art  the  Holy  One 
of  God."  Doubtless  this  ready  and  hearty  reply 
was  soothing  to  his  Master's  wounded  feelings. 
But  still  there  was  sadness  in  the  thought  that 
even  of  these  twelve  all  were  not  to  be  trusted. 
True,  said  he,  you  believe  in  me  ;  I  have  chosen 
you ;  and  yet  one  even  of  you  will  be  false  to 
me  ;  —  "  One  of  you  is  a  devil,"  a  false  accuser, 
a  traitor. 


160  THE  LIFE   OF   TIIE   SAVIOUR. 


CHAPTER  XIY. 

JESUS    MAKES    EXCURSIONS    TO    TYRE    AND    SIDON. — 

TO    DALMANUTHA. TO    CESAREA    PHILIPPI.  —  HE 

SPEAKS  OF  HIS  DEATH. 

THE  desire,  already  mentioned,  to  avoid  the 
snares  of  Herod,  who  had  now  returned  to  his 
province,  and  whose  capital  was  not  far  distant 
from  Capernaum,  appears  to  have  been  the  rea 
son  why  Jesus,  immediately  after  the  conversa 
tions  just  related,  left  his  own  town  again,  and 
made  a  distant  excursion,  in  a  northerly  direction, 
to  the  borders  of  Tyre  and  Sidon.  These  were 
places  of  great  celebrity,  lying  on  the  shore  of 
the  Mediterranean  Sea,  near  the  extreme  corner 
of  Palestine.  They  had  been  assigned,  in  the 
original  distribution  of  the  country,  to  the  tribe  of 
Ashur ;  but  as  the  ancient  inhabitants  were  never 
dispossessed,  they  did  not  properly  become  Jewish 
cities.  It  was  not  therefore  for  the  purpose  of 
preaching  the  Gospel  that  our  Lord  went  thither, 
for  his  ministry  was  confined  to  the  Jews.  It 
must  have  been  for  some  such  cause  as  that  which 
has  just  been  mentioned. 

Matthew  xv.  21.  Mark  vii.  24. 


HE   VISITS   TYRE   AND    SIDON.  101 

For  the  same  reason  it  was,  that,  as  Mark  tells 
us,  he  desired  that  no  one  might  know  he  was 
there.  However,  it  was  not  possible  that  he 
should  be  concealed  ;  and  a  woman,  whose  daugh 
ter  was  suffering  in  a  peculiarly  distressful  man 
ner,  learning  that  he  was  there,  made  her  way 
to  him,  and  earnestly  entreated  his  compassionate 
aid.  He  at  first  refused,  because  she  was  a  Gen 
tile,  and  he  was  sent  to  the  Jews  only.  When 
she  still  insisted,  and  would  not  be  denied,  he  re 
fused  her  yet  more  strongly,  saying  that  his  bread 
was  for  the  children,  and  he  could  not  give  it 
to  dogs,  —  a  term  by  which  we  may  suppose  the 
Jews  were  accustomed  to  designate  the  Gentiles. 
Even  this  reply,  harsh  as  it  seemed,  did  not  dis 
courage  the  persevering  mother.  It  was  not  in 
tended  to  do  so,  but  to  draw  forth  and  display 
her  faith.  This  it  effected  ;  and  she  made  that 
respectful  and  beautiful  answer,  which  has  always 
been  admired,  and  which  won  our  Saviour's 
admiration.  True,  Lord,  said  she ;  the  bread 
is  for  the  children ;  but  the  dogs  may  have 
the  crumbs  which  fall  from  the  table.  Jesus 
immediately  answered,  "  For  this  saying,  go 
thy  way ;  great  is  thy  faith."  And,  for  the 
reward  of  her  faith,  she  found  her  daughter 
healed. 

No  other  incident  during  this  excursion  is  re 
corded,  nor  are  we  informed  how  long  a  period 

K 


162  THE  LIFE   OF  THE   SAVIOUR. 

was  consumed  in  it.     And  we  have  no  ground  on 
-•yhich  to  build  a  conjecture. 

Returning  from  the  neighborhood  of  Tyre  and 
Sidon,  he  passed  through  parts  of  Decapolis,  still 
out  of  the  jurisdiction  of  Herod,  and  came  to 
the  sea  of  Galilee.  Here  again  crowds  collected 
about  him,  and  he  did  many  miracles  among 
them ;  one  of  which,  the  cure  of  a  person  deaf 
and  dumb,  is  particularly  recorded  by  Mark. 
After  being  with  them  three  days,  he  took  com 
passion  on  them,  as  it  was  an  uninhabited  place, 
and  did  for  them  as  he  had,  under  similar  cir 
cumstances,  done  for  the  people  in  the  vicinity 
of  Bethsaida,  —  he  distributed  among  them  the 
little  food  which  his  disciples  had  with  them, 
and,  by  miraculously  multiplying  it,  satisfied  the 
hunger  of  more  than  four  thousand  persons.  He 
then  dismissed  them  ;  and,  taking  ship,  sailed  to 
Dalmanutha  and  Magdala.  These  places,  of 
which  nothing  very  material  is  known,  were  situ 
ated  toward  the  southern  extremity  of  the  lake, 
on  the  eastern  side,  nearly  opposite  to  Tiberias. 
Here  those  perpetual  cavillers,  the  Pharisees,  as 
sailed  him,  asking  him  for  a  sign  from  heaven. 
This  was  their  old  refuge,  —  to  pretend  that  they 
would  believe  on  him,  if  they  could  but  see  a  sign 
from  heaven,  while  yet  they  were  disbelieving 
disparaging  all  the  wonderful  things  he  was 

Matthew  xv.  29,  xvi.  1.  Mark  vii.  31,  viii.  1. 


HE   VISITS  DALMANUTHA.  163 

daily  doing.  What  would  such  men  believe? 
Evidently  nothing ;  and  therefore,  aware  of  their 
unfairness  and  weary  with  their  hypocritical  im 
portunities,  Jesus  refused  to  gratify  them ;  told 
them  that  any  man  with  his  eyes  open  might 
discern  the  signs  of  the  times ;  and  that  no  sign 
should  be  given  to  so  evil  a  generation,  but  that 
of  the  prophet  Jonah. 

Leaving  this  place,  he  again  took  ship  for  the 
purpose  of  crossing  the  lake.  While  on  the  pas 
sage,  he  alluded  to  what  had  just  passed,  and  bade 
his  disciples  beware  of  the  leaven  of  the  Pharisees 
and  Sadducees.  And  here  he  was  obliged  to  ob 
serve,  as  was  often  the  case,  how  slow  even  his 
devoted  friends  were  to  comprehend  his  meaning. 
Much  as  they  were  accustomed  to  his  mode  of 
speaking,  they  yet  stupidly  supposed,  that,  in  this 
remark,  he  meant  to  blame  them  for  forgetting  to 
put  bread  on  board  the  boat.  He  was  obliged  to 
explain  to  them,  that  he  meant  the  doctrine,  and 
not  the  bread,  of  the  Pharisees.  This  is  a  little 
thing  perhaps ;  but  we  may  easily  see  how  his 
spirit  must  have  been  sometimes  tried  and  his 
hopes  damped  by  dulness  and  want  of  faith  in 
those  whom  he  taught.  It  must  have  been  no 
small  trial,  when  about  to  commit  his  religion  to 
the  care  of  these  men,  to  find  that  they  did  not 
comprehend  it,  and  to  be  obliged  to  complain  of 
them  as  of  "  little  faith,"  "  slow  of  heart  to  under 
stand." 


164  THE   LIFE   OF   THE   SAVIOUR. 

They  landed  at  Bethsaida,  on  the  upper  end  of 
the  lake.  Here  he  restored  sight  to  a  blind  man, 
in  a  very  private  way,  as  if  he  desired  to  avoid 
notice,  and  then  proceeded  with  his  disciples  to 
Cesarea  Philippi.  This  city  was  about  forty  miles 
directly  north  of  Bethsaida.  It  stood  near  to  the 
ancient  Laish,  or  possibly  on  the  same  site.  It 
had  been  rebuilt  by  Philip,  the  present  tetrarch 
of  the  province,  and  was  named  by  him  Cesarea, 
in  honor  of  the  Emperor.  His  own  name  was 
added,  in  order  to  distinguish  it  from  another 
Cesarea  on  the  coast.  It  was  a  place  of  some 
note.  What  was  the  object  of  our  Lord's  visit 
there  is  not  stated.  As  far  as  can  be  judged  from 
circumstances,  he  was  simply  seeking  to  avoid 
Herod,  until  the  time  when  he  should  go  up  to 
Jerusalem.  Hence  his  journey  was  private,  with 
out  crowds,  miracles,  or  discourses ;  —  at  least 
none  are  recorded. 

One  circumstance,  however,  is  related,  which 
serves  to  show  the  state  of  his  mind,  and  formed 
the  beginning  of  a  new  era  in  his  history.  He 
knew  that  his  ministry  was  soon  to  end,  and  that 
he  must  leave  his  great  plans  to  be  carried  on  by 
the  few  affectionate  men  that  were  with  him.  He 
knew  that  they  were  devoted  to  him  witli  zealous 
hearts,  yet  he  had  seen  something  of  their  dul- 
ness,  and  was  aware  that  they  did  not  fully  un- 

Mark  viii.  22. 


HE  SPEAKS   OF  HIS  DEATH.  165 

derstand  him.  Would  they  have  strength  to  bear 
the  disappointment  of  their  hopes,  and  adhere  to 
him  faithfully,  when  they  should  find  that  the  loss 
of  all  earthly  honors  awaited  them  ?  As  yet  he 
had  not  spoken  to  them  directly  on  this  subject. 
He  had  not  revealed  to  them,  that  he  was  to  be 
taken  from  them  by  a  violent  and  disgraceful 
death.  It  was  necessary  to  break  to  them  the 
truth. 

The"  present  seemed  to  be  the  suitable  time  for 
doing  it.  He  was  at  a  distance  from  the  ordinary 
sphere  of  his  labors,  and  the  scene  of  his  recent 
triumphs.  Instead  of  being  accompanied  by 
thousands  of  grateful  and  admiring  men,  who 
hung  on  his  lips,  rejoiced  in  his  benevolent  power, 
and  longed  to  proclaim  him  king,  he  was  hurrying 
privately  from  place  to  place,  attended  only  by  a 
few  tried  friends,  seeking  concealment  from  the  ty 
rant  who  had  just  put  his  harbinger  to  death.  All 
this  must  have  perplexed  his  disciples.  How  is 
it,  they  would  say,  that  just  as  all  seemed  ripe  for 
the  explosion,  instead  of  availing  himself  of  the 
advantageous  crisis,  he  shuns  it ;  avoids  the  peo 
ple,  seeks  retirement,  does  few  miracles,  and 
those  almost  by  stealth  ?  Jesus  felt  that  such 
thoughts  must  be  passing  through  the  minds  of 
his  followers,  and  must  severely  perplex  them. 
What  wonder  if  they  should  even  waver  in  their 

Matthew  xvi.  13.  Mark  viii.  27.  Luke  ix.  18. 


166  THE   LIFE   OF   THE   SAVIOUR. 

opinion,  and  doubt  whether,  after  all,  he  were  tin) 
Messiah  ?  He  might  be  only  a  forerunner,  as 
many  men  supposed  him. 

In  order  therefore  to  ascertain  the  state  of  thei :• 
minds,  and  prepare  the  way  for  the  yet  more  fear 
ful  disclosures  that  must  soon  be  made,  he  speaks 
to  them  on  the  subject.  He  asks  them,  first,  wha; 
is  the  general  opinion  of  men  respecting  himself. 
They  tell  him  that  opinions  are  various.  Sonio 
think  him  to  be  John  the  Baptist,  some  Elijah, 
and  others  say  that  one  of  the  old  prophets  is 
risen  again.  That  is,  his  course  had  been  so  dif 
ferent  from  what  they  anticipated  in  the  Messiah, 
that  men  generally  did  not  believe  him  to  be  he, 
though  they  were  willing  to  think  him  a  great 
prophet  sent  to  prepare  the  way.  Jesus  then 
asked  their  own  opinion  ;  had  they  also  been  so 
disappointed  at  this  change  in  his  affairs  as  to 
doubt  respecting  him  ?  "  Whom  say  ye  that  I 
am?"  Peter  immediately  replied,  "Thou  art 
the  Christ."  There  was  no  hesitation.  The  an 
swer  was  direct,  frank,  hearty.  It  proved  that 
nothing  had  occurred  to  shake  their  confidence, 
or  cause  a  serious  doubt.  Jesus  rewarded  the 
heartiness  of  the  confession  by  a  strong  expres 
sion  of  pleasure  and  approbation.  "  Blessed  art 
thou,  Simon,  son  of  Jonas,"  he  exclaimed ;  "  for 
flesh  and  blood  hath  not  revealed  this  unto  thce, 
but  my  Father  who  is  in  heaven."  And  then 


HE  INSTRUCTS  THE  DISCIPLES.  167 

added  that  distinguished  promise,  "  I  say  unto 
thee,  thou  art  Peter,"  -  a  rock  indeed,  —  "and 
on  this  rock  I  will  build  my  church  ;  and  the  gates 
of  hell  shall  not  prevail  against  it." 

Thus  it  was  evident  that  the  minds  of  the 
twelve  did  not  waver ;  and  this  emphatic  promise 
to  Peter  was  eminently  adapted  to  encourage  and 
confirm  them.  But  there  was  more  yet  to  be 
done.  He  had  now  at  length,  for  the  first  time 
as  it  would  seem,  solemnly  and  formally  recog 
nized  the  title  of  Messiah,  in  the  presence  of  his 
followers.  They  might  think  themselves  at  liberty 
immediately  to  act  upon  it,  and  proclaim  him  to 
the  people.  But  this  would  be  inconsistent  with 
the  designs  of  Providence.  He  therefore  strictly 
forbade  it.  "  He  charged  them  straitly,  that  they 
should  tell  no  man  of  him."  He  would  not  have 
them  publish  his  titles  and  office  until  they  rightly 
understood  them ;  and  he  went  on  to  explain  to 
them  that  they  did  not  rightly  understand  them. 
He  told  them  that,  instead  of  a  triumphant,  he  was 
to  be  a  suffering  leader ;  instead  of  an  army  and 
a  throne,  the  homage  of  the  people  and  the  do 
minion  of  the  nations,  he  must  go  to  Jerusalem, 
"and  suffer  many  things  from  the  elders,  chief 
priests,  and  scribes,  and  be  put  to  death,  and  rise 
again  the  third  day." 

They  heard  these  words  with  dismay.  How 
contrary  to  their  expectations,  how  opposed  to  all 


168  THE   LIFE    OF   THE   SAVIOUR. 

their  notions  of  their  Messiah's  fortunes  !  Peter, 
with  his  usual  ardor  and  boldness,  loudly  ex 
pressed  his  feelings.  He  expostulated  with  his 
Master,  insisted  that  it  must  not,  and  should  not, 
be  as  he  had  said.  He  not  improbably  went  fur 
ther,  and  attempted  to  persuade  him  to  resist 
forcibly  the  oppression  of  which  he  had  spoken. 
Jesus,  whose  meekness  and  gentleness  formed  a 
strong  contrast  to  the  vehemence  of  his  disciple, 
was  hurt  at  this  violent  outbreak  of  zeal,  and  saw 
the  necessity  of  checking  it  at  once ;  it  might 
easily  lead  to  most  disastrous  consequences. 
Therefore  "  he  turned  and  looked  on  his  disci 
ples,"  says  Mark,  that  they  might  observe  how 
positive  and  resolved  he  was,  and  loudly  rebuked 
Peter  as  influenced  by  a  worldly  ambition  and  a 
regard  to  human  honors,  rather  than  by  a  relig 
ious  regard  to  the  will  and  purposes  of  God. 
Then  turning  to  all  his  disciples,  in  the  hearing 
of  the  people,  he  with  great  solemnity  urged  on 
them  the  duty  of  adhering  to  their  profession  at 
every  risk,  and  through  all  hardships  of  self- 
denial.  If  they  would  have  the  advantages  and 
glories  of  his  kingdom,  they  must  be  ready  to 
relinquish  their  selfish  hopes,  to  take  up  the  cross, 
and  even  surrender  their  lives.  They  were  pledged 
to  a  suffering  and  despised  Master,  they  must  not 
be  ashamed  of  him,  they  must  acknowledge  him 
before  man  ;  otherwise,  he  would  not  acknowl- 


HE  INSTRUCTS  THE  DISCIPLES.  169 

edge  and  honor  them  in  the  great  day  of  his  real 
glory.  For,  he  assured  them,  he  should  come  in 
the  glory  of  his  Father  and  of  the  angels,  and 
bring  to  every  one  a  reward  according  to  his 
character  and  fidelity.  Thus  he  encouraged  them 
by  the  solemn  and  magnificent  promise  of  a  final 
triumph,  notwithstanding  what  he  had  just  taught 
them  of  his  approaching  sufferings  and  disgrace. 
And  that  this  might  the  more  forcibly  impress 
them,  he  ended  with  saying,  that  there  were  some 
present  among  them  who  should  not  taste  of 
death  till  they  had  seen  the  kingdom  of  God 
coming  with  power.  Thus  mingling  the  new 
vision  of  evil  he  had  just  opened  to  them  with  a 
stern  precept  of  duty  and  an  animating  prospect 
of  glory,  he  sought  to  make  on  them  that  pro 
found  impression  which  would  prepare  them  to 
meet  with  firmness  and  constancy  the  trials  be 
fore  them. 

The  lesson  was  not  lost  on  them.  Oftentimes, 
doubtless,  in  after  days,  when  they  were  preaching 
the  doctrines  of  their  despised  master  in  the  midst 
of  obloquy  and  scorn,  of  peril,  privation,  and  death, 
they  recalled  to  mind  the  powerful  words  in 
which  he  had  first  taught  them,  that  they  must 
endure  suffering  for  his  sake,  and  follow  in  the 
bloody  path  of  his  cross  to  their  reward ;  and 
when  they  did  so,  and  then  remembered  how  ho 
had  suffered  and  was  now  glorified,  they  felt 
8 


170  THE  LIFE   OF  THE  SAVIOUR. 

themselves  armed  to  endure  all  things  for  his 
sake  ;  they  braved  persecution  and  torture  ;  they 
confessed  him  before  men  in  prison  and  amid 
flames,  and  died  rejoicing  in  the  confidence  that 
he  would  confess  them  before  his  Father  in 
heaven. 

It  is  not  they  only  to  whom  those  precepts  re 
specting  self-denial  and  the  necessity  of  owning 
our  holy  Master  were  addressed.  To  none  are 
they  inapplicable,  who  hope  to  enter  on  the  future 
life  which  he  has  revealed. 


THE   TRANSFIGURATION.  171 


CHAPTER  XY. 

THE  TRANSFIGURATION.  —  JESUS  RETURNS  TO  CAPER 
NAUM.  —  PASSES  THROUGH  PER^A  TOWARD  JERU 
SALEM. 

WHILE  the  minds  of  the  disciples  were  in  a 
state  of  amazement  at  the  new  prospect  opened 
before  them,  an  event  took  place  calculated  to 
enlighten  and  instruct  them,  as  well  as  to  prepare 
them  for  their  coming  trials.  Six  days  after  the 
scene  recorded  at  the  close  of  the  last  chapter, 
Jesus  took  his  three  confidential  apostles,  Peter, 
James,  and  John,  and  retired  with  them  to  a 
mountain  for  purposes  of  devotion ;  —  another 
example  of  his  custom  to  devote  a  s.eason  to  spe 
cial  prayer  at  every  important  crisis  of  his  life. 
While  he  prayed,  his  appearance  became  changed, 
his  countenance  shone  with  a  lustre  like  that  of 
the  sun,  and  his  raiment  was  white  as  the  light. 
At  the  same  time  Moses  and  Elijah,  the  two  great 
names  of  the  ancient  dispensation,  appeared  to 
him,  and  conversed  with  him  respecting  his  ap 
proaching  death  at  Jerusalem.  Perhaps  they 

Matthew  xvii.  1.  Mark  ix.  2.  Luke  ix.  28. 


172  THE   LIFE   OF   THE   SAVIOUR. 

were  sent  to  reveal  to  him  fully  all  its  purposes 
and  necessity.  Perhaps,  as,  when  he  afterward 
prayed  earnestly  in  the  garden,  an  angel  was  sent 
to  strengthen  him,  so  now,  as  he  prayed  on  the 
mountain,  these  holy  prophets  were  sent  to  cheer 
him  and  help  him  to  meet  his  fearful  trials.  This 
however  we  do  not  know,  and  there  is  no  room 
to  enter  into  a  discussion  of  all  the  questions  to 
which  this  remarkable  event  has  given  rise.  One 
thing  is  clear.  It  was  designed  to  give  a  Divine 
testimony  to  the  character  and  authority  of  Jesus ; 
for,  as  the  prophets  departed  and  the  bright  cloud 
moved  away,  a  voice  was  heard  saying,  "  This  is 
my  beloved  Son  ;  hear  him."  Peter  afterwards, 
in  one  of  his  Epistles,  refers  to  this  voice  "  from 
the  excellent  glory  "  as  one  of  the  evidences  of  his 
Master's  truth.  As  they  went  down  from  the 
mountain,  Jesus  forbade  the  three  witnesses  to 
speak  of  it  until  he  had  risen  from  the  dead. 
Mark  tells  us  that  they  observed  the  injunction, 
but  were  greatly  perplexed  to  understand  what 
was  meant  by  the  rising  from  the  dead.  None 
of  the  apostles  seem  to  have  arrived  at  any  right 
apprehension  on  this  subject  during  their  Lord's 
life :  and  we  shall  find,  as  we  go  on,  that  his  va 
rious  attempts  to  explain  it  were  lost  upon  them. 
There  is  reason  to  suppose  that  they  thought  it. 
not  a  recovery  from  actual  death,  —  for  it  was  a 
current  opinion  among  the  Jews  that  the  Messiah 


THE   TRANSFIGURATION.  173 

should  never  die,  —  but  a  rising  to  the  power  and 
office  of  his  kingdom. 

But  if  they  could  not  understand  what  was 
meant  by  the  resurrection,  neither  could  they 
comprehend  why  they  should  conceal  what  they 
had  seen.  There  was  a  tradition,  derived  from 
the  prophet  Malachi,  that  Elijah  should  appear 
before  the  coming  of  the  Messiah.  Why  should 
they  not  proclaim  that  they  had  seen  him  on  the 
mountain  ?  They  asked  an  explanation ;  and 
Jesus  informed  them  that  Elijah  had  already  ap 
peared,  and  been  put  to  death.  The  office  de 
scribed  by  Malachi  had  been  performed  by  John 
the  Baptist. 

On  reaching  the  plain,  they  found  the  other  dis 
ciples  surrounded  by  a  crowd,  and  among  them 
a  man  with  a  lunatic  son,  whom  the  disciples  had 
in  vain  striven  to  heal.  Jesus  reproved  them  for 
their  want  of  faith,  and  healed  the  unfortunate 
boy.  When  questioned  by  the  apostles  why  they 
had  not  been  able  to  do  it,  he  answered,  "  Because 
of  your  unbelief  "  ;  and  assured  them  that  if  their 
faith  were  but  strong,  no  miracle  would  be  im 
possible  to  them.  And  their  faith  was  to  be  ren 
dered  thus  strong,  he  added,  by  prayer  and  fast 
ing, —  by  faithful  use  of  the  means  of  devotion 
and  spiritual  strength. 

It  has  been  thought  that  the  beautiful  and  pic- 
Matthew  xvii.  14.  Mark  ix.  14.  Luke  ix.  37. 


174  THE  LIFE   OF  THE  SAVIOUR. 

turesque  mountain  of  Tabor  was  that  on  which 
the  transfiguration  took  place.  But  the  summit 
of  Tabor  was  far  too  public  a  spot  for  a  transac 
tion  of  this  nature ;  and  besides,  the  course  of  the 
history  shows  that  it  could  not  have  occurred  in 
Galilee,  and  that  it  probably  took  place  in  the 
neighborhood  of  Cesarea  Philippi. 

Shortly  after  this  event,  they  directed  their  way 
to  Galilee,  and  returned  to  Capernaum,  from  which 
they  had  been  for  some  time  absent.  Their  re 
turn  was  private,  for  Jesus  was  desirous  of  con 
cealing  his  movements  as  far  as  possible ;  "he 
would  not  that  any  one  should  know  it."  Perhaps 
he  would  not  have  returned  home  at  all,  except 
that  it  might  be  necessary  for  some  purposes  pre 
vious  to  his  final  departure  for  Jerusalem.  As 
they  journeyed,  the  subject  of  his  approaching 
end  appears  to  have  occupied  their  minds  ;  indeed 
how  could  it  be  otherwise  ?  "  Let  these  sayings 
sink  deep  into  your  ears,"  said  he  ;  "  the  Son  of 
man  shall  be  delivered  into  the  hands  of  men,  and 
they  will  kill  him.  But  he  will  rise  again  the  third 
day."  But  they  understood  not  this  saying,  says 
the  Evangelist,  and  were  afraid  to  ask  him.  Hence 
it  remained  without  explanation,  and  they  put  upon 
it  that  construction  which  was  most  consonant  to 
their  prejudices  and  wishes,  —  a  construction  which 
afterwards  entirely  misled  them. 

On  arriving  at  Capernaum,  the  officers  whose 


HE   PAYS   THE   TAX.  175 

duty  it  was  to  collect  a  certain  tax  inquired  of 
Peter  whether  his  Master  did  not  pay  it.  Peter, 
aware  that  Jesus  had  resided  long  enough  in  Ca 
pernaum  to  have  it  considered  his  lawful  home, 
replied  that  he  did.  It  is  not  perfectly  clear  what 
this  tax  was.  It  was  perhaps  the  poll-tax  levied 
by  the  Romans  ;  but  more  probably  it  was  the  tax 
of  half  a  shekel  required  to  be  paid  by  all  Jews  of 
twenty  years  old  and  upward  for  the  use  of  the 
temple.  When  Peter  went  into  the  house  to 
speak  of  the  subject  to  Jesus,  his  Lord  immedi 
ately  explained  to  him  that,  as  the  princes  of  the 
earth  do  not  assess  their  own  children,  he,  as  the 
Son  of  God,  would  be  rightfully  excused  from  the 
payment  of  a  tax  to  the  temple,  which  was  his 
Father's  house.  He  probably  said  this  because 
he  desired  at  this  critical  period  to  impress  on 
his  followers,  by  every  possible  means,  the  assur 
ance  of  his  authority  and  dignity.  For  now  the 
season  was  coming  in  which  their  steadfastness 
would  be  tried.  Yet,  that  he  might  give  no  un 
necessary  offence,  he  paid  the  tax ;  and,  what  is 
very  remarkable,  by  performing  a  miracle,  —  the 
only  instance  in  which  he  wrought  a  miracle  for 
his  own  convenience. 

Immediately  after  this  an  incident  occurred 
which  shows  the  extreme  difficulty  in  which  he 
was  placed  in  relation  to  the  disciples.  If  he 

Matthew  xvii.  24. 


176  THE   LIFE    OF   THE   SAVIOUR. 

spoke  of  his  sufferings  and  death,  they  were  in 
sorrow  and  despair.  If  to  cheer  them  he  spoke 
of  his  resurrection,  or  asserted  his  dignity,  as  he 
had  just  done  when  speaking  of  the  tax,  they  im 
mediately  misunderstood  him,  and  indulged  erro 
neous  expectations.  Such,  it  now  appeared,  had 
been  the  result  of  his  recent  communications. 
They  contrived  to  satisfy  themselves,  that,  what 
ever  their  Lord  might  mean,  he  could  not  mean 
to  give  up  the  kingdom  of  Israel  and  the  throne 
of  David ;  and  as  the  time  seemed  to  be  drawing 
nigh,  they  began  to  be  desirous  of  knowing  what 
offices  they  should  possess  and  what  privileges 
enjoy.  This  had  been  a  topic  of  speculation  with 
them  on  their  journey  from  Cesarea  Philippi,  and 
was  carried  so  far  as  to  occasion  some  dispute. 
They  could  not  agree  which  of  them  ought  to 
hold  the  highest  offices,  or  be  "  the  greatest,"  as 
they  expressed  it.  Now  nothing  could  be  less 
agreeable  to  the  mind  of  their  Master  than  such 
a  strife  as  this.  It  showed  not  only  a  spirit  of 
ambition  and  rivalry,  but  a  desire  of  worldly  dis 
tinction.  Jesus,  therefore,  took  an  early  opportu 
nity  to  rebuke  it ;  and  he  did  it  in  that  impressive 
way  which  was  so  characteristic  of  him.  He 
called  the  twelve  together  to  him  in  the  house, 
and  placed  a  little  child  before  them.  There, 
said  he,  is  your  example.  Unless  you  give  up  this 

Matthew  xviii.        Mark  ix.  33.        Luke  ix.  46. 


THE    AMBITION   OF   THE   DISCIPLES.  177 

ambitious  desire  of  personal  distinction,  and  hum 
ble  yourselves  like  children,  instead  of  attaining 
high  places  in  my  kingdom,  you  will  not  even 
have  any  place  in  it.  If  any  of  you  insist  on  be 
ing  first,  he  shall  be  last  of  all  and  servant  of  all. 
And  thus  he  went  on,  warning  them  against  am 
bition,  urging  them  to  severe  and  self-denying 
virtue,  and  to  mutual  kindness,  forbearance,  and 
forgiveness,  in  a  discourse  at  once  the  most  solemn 
and  affectionate.  They  could  not  have  heard  it 
without  strong  emotion.  It  seems  as  if  it  must 
have  removed  from  their  hearts  forever  all  am 
bitious  rivalry  and  unkind  feeling.  For  he  illus 
trated  it  by  parables,  setting  forth  the  infinite  grace 
and  long-suffering  of  God  in  representations  so 
wonderfully  affecting,  that  all  selfish  pride  and 
unrelenting  hardness  of  disposition  are  made  to 
seem  despicable. 

With  this  conversation  our  Lord  closed  his 
ministry  in  Galilee.  It  began,  as  we  may  judge 
from  the  first  public  discourse  upon  record,  with 
benedictions  on  the  meek,  the  humble,  the  for 
giving,  as  if  he  thus  would  paint  the  character 
and  display  the  genius  of  his  religion.  And  we 
have  just  seen  that  it  closed  with  pathetically  im 
pressing  on  his  chosen  twelve  the  same  great 
lessons,  —  lessons  difficult  to  be  learned,  but 
which  form  the  loveliness  of  the  Christian  char 
acter. 

8*  L 


178  THE   LIFE    OF   THE   SAVIOUR. 

And  now,  says  the  Evangelist,  "  when  the  time 
was  come  that  he  should  be  received  up,  he  stead 
fastly  set  his  face  to  go  to  Jerusalem."  He  knew 
what  awaited  him,  but  he  would  not  shrink  from 
it.  The  great  work  for  which  he  had  been  sent 
into  the  world,  and  which  he  had  devoted  himself 
to  accomplish,  could  not  be  complete  except 
through  his  death.  And  he  went  steadfastly  for 
ward  to  meet  it.  He  went,  in  one  sense,  alone. 
His  nearest  friends  did  not  comprehend  his  situa 
tion.  From  them,  therefore,  he  had  no  true  sym 
pathy.  If  he  talked  with  them,  they  misunder 
stood  his  words.  None  but  God  knew  what  was 
before  him  ;  with  none  but  God  could  he  commune 
on  the  dreadful  and  mysterious  fate  which  was 
approaching.  But  he  felt  that  he  heard  him  al 
ways  ;  and  he  was  not  alone,  for  his  Father  was 
with  him. 

On  leaving  Capernaum,  he  at  first  attempted 
to  pass  by  the  direct  route  to  Judrea,  which  Ijes 
through  Samaria.  But  he  was  refused  admittance 
into  one  of  the  towns,  because  he  was  going  up 
to  the  great  feast  at  Jerusalem.  Such  was  the 
religious  bigotry  of  that  people  against  the  Jews. 
The  disciples,  who  not  only  had  a  strong  attach 
ment  to  their  Lord,  but  who  were  expecting  him 
soon  to  appear  in  his  glory  as  the  Messiah, 
were  highly  indignant  at  so  insulting  treatment ; 

Matthew  xix.  1.        Mark  x.  1.        Luke  ix.  51. 


HE   GOES   TO  JERUSALEM.  179 

and  James  and  John  carried  the  feeling  so  far, 
that  they  proposed  to  him  to  call  down  fire  from 
heaven  upon  them,  as  Elijah  had  once  done.  But 
Jesus  had  no  sympathy  with  such  feelings  or 
measures.  He  turned  and  rebuked  them,  saying, 
"  Ye  know  not  what  manner  of  spirit  ye  are  of." 
And  then,  to  avoid  all  contention,  he  gave  up  his 
original  plan,  crossed  the  Jordan,  and  proceeded 
on  his  way  through  the  country  which  lies  on  the 
other  side  of  the  river. 

His  journey  thus  lay  through  Pera3a,  a  region 
which  he  had  once  or  twice  before  visited,  but 
where  probably  he  was  in  general  known  only  by 
reputation.  The  people  resorted  to  him  as  he 
passed,  and  he  taught  and  healed  them.  He  was 
still  in  Herod's  dominions  ;  but  his  reasons  for 
privacy  seem  to  have  existed  no  longer,  now  that 
he  was  secure  of  reaching  Jerusalem  in  season 
for  the  feast.  He  went  publicly,  in  company 
doubtless  with  the  people  who  at  this  time  must 
have  been  thronging  the  roads  on  the  way  to  the 
city.  He  was  one  day  warned  by  some  Pharisees, 
that  Herod  was  in  pursuit  of  him,  and  advised 
to  flee :  "  Get  thee  out,  and  depart  hence ;  for 
Herod  will  kill  thee."  But  he  replied,  that  he 
feared  him  not ;  that  he  should  proceed  on  his 
way,  teaching  and  working  miracles,  for  two  days ; 
and  on  the  third  should  finish  his  errand  and  be 
out  of  the  reach  of  the  crafty  prince.  No  one 


180  THE   LIFE   OF   THE   SAVIOUR. 

could  now  hinder  him  from  completing  his  work  ; 
for  it  was  not  possible  for  a  prophet  to  perish  out 
of  Jerusalem.  And  when  he  had  said  this,  being 
deeply  affected  at  the  thought  of  the  guilt  and  the 
wretchedness  of  that  devoted  city,  he  burst  out 
in  the  pathetic  exclamation  :  "  0  Jerusalem,  Je 
rusalem,  thou  that  killest  the  prophets  and  stonest 
them  that  are  sent  unto  thee,  how  often  would  I 
have  gathered  thy  children  together,  as  a  hen 
gathereth  her  brood  under  her  wings !  and  ye 
would  not.  Behold,  your  house  is  left  unto  you 
desolate." 

This  last  journey  to  Jerusalem  was  signalized 
by  many  incidents  and  discourses.  It  was  at  this 
time  that  the  Pharisees  came  to  him,  and  attempt 
ed  to  ensnare  him  by  subtile  questions  about  the 
law  of  marriage  and  divorce ;  whom  he  silenced 
by  the  clearness  and  wisdom  of  his  replies.  Now 
it  was,  too,  that  certain  parents  brought  to  him 
their  little  children,  that  they  might  share  the  at 
tention  and  receive  the  blessing  of  the  benevolent 
teacher.  The  disciples  did  not  understand  how 
suitable  this  was  to  their  Master's  character,  and 
they  rebuked  those  who  brought  them.  But 
Jesus,  who  had  so  lately  recommended  the  exam 
ple  of  a  child  to  his  ambitious  followers,  was 
pleased  to  show  his  affection  and  honor  for  the 
little  innocents.  He  therefore  encouraged  the 

Luke  xiii.  31.  Matthew  xix.  3. 


HE  BLESSES  THE   CHILDItt^?.  181 

parents  whom  the  apostles  had  refused,  and  took 
their  children  to  his  arms  and  blessed  them  ;  say 
ing,  "  Suffer  the  children  to  come  to  me,  and 
forbid  them  not ;  for  of  such  is  the  kingdom  of 
God."  He  then  reminded  his  mistaken  friends 
of  what  he  had  so  recently  taught  them,  —  that  it 
was  only  by  being  like  these  children  that  they 
could  enter  into  his  kingdom,  or  be  partakers  of 
the  real  blessings  he  had  come  to  dispense. 

It  was  during  this  journey  also,  that  a  rich 
young  man  came  to  him,  earnestly  inquiring 
what  he  should  do  to  inherit  eternal  life.  There 
was  something  so  prepossessing  in  his  appearance 
of  amiableness  and  sincerity,  that  Jesus  is  said 
to  have  looked  on  him  with  peculiar  complacency. 
But  amiable  dispositions,  and  sincerity  of  purpose, 
are  of  themselves  insufficient ;  and  he  required 
him  to  give  proof  of  his  attachment  to  principle 
and  to  himself,  by  distributing  his  property  in 
charity,  and  devoting  himself  to  his  ministry. 
This  was  more  than  the  ardent  young  man  could 
bring  himself  to  do ;  and  he  departed,  "  sorrow 
ing,"  it  is  said  ;  for  he  would  have  been  glad  to 
attach  himself  to  the  Messiah,  if  he  could  have 
done  it  without  a  sacrifice.  His  riches  were  the 
obstacle  ;  and  our  Lord  took  occasion  to  remark 
how  dangerous  a  possession  is  wealth,  and  how 
likely  to  deter  men  from  the  reception  of  his  Gos- 

Matthew  xix.  13.         Mark  x.  13.         Luke  xviii.  15. 


182  THE  LIFE   OF   THE  SAVIOUR. 

pel.  They  would  be  slow  to  give  up  for  its  sake 
their  worldly  enjoyments  and  luxuries. 

On  hearing  this,  Peter  reminded  his  Master 
that  he  and  his  companions  had  given  up  every 
thing  for  the  sake  of  following  him,  and  asked 
what  reward  they  were  to  have.  Jesus  answered 
him  in  terms  adapted  to  encourage  and  satisfy  him 
in  the  highest  degree.  He  assured  him  that  those 
who  suffered  loss  and  sacrifice  for  him  and  his 
Gospel  should  receive  abundant  recompense  even 
in  this  world,  —  meaning,  doubtless,  in  those  solid 
satisfactions  and  pleasures  which  attend  the  per 
formance  of  duty,  —  and  in  the  world  to  come 
everlasting  life.  In  this  connection  he  recited  the 
parable  of  the  laborers  in  the  vineyard  ;  and  about 
the  same  time,  probably,  delivered  some  other  of 
his  recorded  instructions. 

Thus  they  proceeded  towards  Jerusalem ;  and 
"  as  they  were  in  the  way,"  says  the  Evangelist, 
"  Jesus  went  before  them  ;  and  they  were  amazed, 
and  as  they  followed  they  were  sore  afraid." 
These  words  express  the  perplexity  and  apprehen 
sion  of  mind  with  which  they  looked  forward  to 
the  result  of  their  journey.  He  again  spoke  to 
them  on  the  subject,  endeavoring  to  explain  to 
them  what  it  was  that  was  to  happen.  But  they 
still  understood  none  of  these  things.  So  far 
indeed  were  they  from  any  just  idea  of  what  lie 
meant,  that  James  and  John,  at  this  very  time, 


HE  AGAIN  SPEAKS   OF  HIS  DEATH.  183 

came  to  him  with  their  mother,  to  obtain  from  him 
a  promise  that  they  should  have  the  first  offices 
of  honor  in  his  kingdom  ;  that  they  should  sit,  the 
one  at  his  right  hand,  and  the  other  at  his  left. 
Whether  this  request  originated  with  these  disci 
ples,  or  was  wholly  the  suggestion  of  their  mother, 
who  was  certainly  very  forward  in  it,  does  not 
appear.  It  is  in  either  case  wonderful  that,  so 
soon  after  the  rebuke  which  had  been  given  to 
their  ambitious  projects,  they  should  have  been 
so  infatuated  as  to  present  this  demand.  The 
other  ten  were  not  a  little  displeased ;  and  their 
Master  took  the  opportunity  to  reprove  once  more, 
and  in  the  plainest  terms,  this  love  of  superiority 
and  power ;  declaring,  that,  however  it  might  be 
among  the  leading  men  of  the  world,  greatness 
among  his  followers  was  to  be  attained  only  by 
services  and  toils ;  "  even  as  the  Son  of  man," 
he  added,  "  came  not  to  be  ministered  unto,  but 
to  minister,  and  to  give  his  life  a  ransom  for 
many." 

At  length  having  arrived  at  the  point  in  the 
road  where  it  crosses  the  Jordan,  in  order  to  go  to 
Jerusalem,  he  passed  over.  Jericho  lies  on  the 
road  from  the  river,  and  must  be  traversed.  This 
was  an  ancient  and  populous  city,  celebrated  as 
the  first  place  taken  by  Joshua,  when  the  armies 
of  Israel  entered  Canaan.  It  was  situated  in  a 

Matthew  xx.  17.  Mark  x.  32.  Luke  xviii.  31. 


184  THE   LIFE    OF   THE   SAVIOUR. 

spacious  plain,  abounding  in  palm-trees,  and 
often  styled  the  City  of  Palms.  In  the  time  of 
our  Saviour  it  was  a  place  of  considerable  wealth 
and  splendor,  having  been  adorned  by  Herod  with 
a  palace  and  other  public  buildings,  in  the  mag 
nificent  spirit  of  that  prince.  As  our  Lord,  with 
his  numerous  attendants,  approached  this  busy 
and  populous  town,  the  rumor  of  his  coming  went 
before  him,  and  the  citizens  poured  out  from  the 
gates  to  meet  him,  —  eager  to  behold  the  venerable 
prophet  of  whom  report  had  told  such  wonders. 
One  or  two  blind  men,  hearing  the  noise  of  the 
multitude  passing,  asked  what  it  meant ;  and  be 
ing  answered  that  it  was  Jesus  of  Nazareth,  they 
called  out  to  him  in  earnest  and  confident  faith,  as 
the  son  of  David,  that  is,  the  Messiah,  to  have 
pity  on  them.  Jesus  did  not  refuse  the  title,  and 
restored  them  to  sight,  to  the  great  admiration  of 
the  crowds  who  witnessed  the  miracle. 

Amongst  those  whom  the  fame  of  his  coming 
had  brought  out  to  the  highway  was  Zaccha3us, 
chief  of  the  publicans,  a  man  of  distinction  and 
property.  In  his  eagerness  to  catch  a  sight  of  the 
distinguished  stranger,  he  climbed  into  a  sycamore- 
tree  by  the  way-side,  and  waited  his  arrival  at  the 
spot.  Jesus  drew  nigh  ;  and,  to  the  great  amaze 
ment  of  Zacchasus,  —  who  could  not  hope  that  so 
despised  a  person  as  an  unpopular  publican  would 

Luke  xix.  1. 


ZACCPLEUS.  185 

be  thought  worthy  the  notice  of  a  great  prophet, — 
looked  up  into  the  tree,  and  hade  him  hasten  down, 
for  he  intended  to  honor  his  house  with  his  pres 
ence.  Thus  did  our  Lord  delight  to  show  regard 
to  the  unpretending ;  thus  did  he  often  verify  his 
words,  that  they  who  humble  themselves  shall  be 
exalted. 

As  might  have  been  expected,  this  distinction 
given  a  man  of  odious  profession,  "  a  sinner  "  as 
he  was  styled,  gave  offence  to  the  people,  and 
they  did  not  hesitate  to  express  their  displeasure. 
But  Zacchagus  defended  himself  against  the  im 
putations  they  would  cast  on  his  character,  and 
Jesus  boldly  vindicated  the  cause  he  had  taken. 
He  told  the  murmurers,  that,  though  they  might 
regard  this  man  as  a  sinner,  he  looked  upon  him 
as  a  son  of  Abraham  ;  he  approved  the  disposi 
tions  he  had  manifested ;  he  proclaimed  salvation 
to  his  house ;  for,  in  truth,  he  added  in  the  words 
of  his  favorite  expression,  he  had  come  to  seek 
and  to  save  those  that  were  lost,  —  not  to  join  in 
depressing  and  condemning  them. 

Jesus  passed  the  day  at  the  house  of  Zaccha3us. 
There  was  an  evident  expectation  in  the  company 
assembled  with  him  there  that  he  was  about  to 
assume  the  kingdom,  and  they  thought  his  ap 
proach  to  Jerusalem  a  sign  of  it.  This  led  him 
to  recite  the  parable  of  the  ten  pounds ;  in  which 
he  represented  to  them  the  true  character  of  his 


186  THE   LIFE   OF   THE   SAVIOUR. 

kingdom,  taught  them  how  solemn  would  be  the 
responsibility  of  those  who  should  enter  it,  in 
structed  them  in  the  use  they  should  make  of  their 
opportunities  and  advantages,  and  admonished 
them  of  the  fearful  account  to  be  rendered  by  the 
unfaithful. 

He  then  left  Jericho,  and  proceeded  toward 
Jerusalem,  distant  about  twenty  miles.  On  the 
sixth  day  before  the  Passover  he  reached  Beth 
any.  As  this  was  only  two  miles  from  Jerusalem, 
a  large  part  of  the  concourse  of  people  who  at 
tended  him  probably  went  forward  to  the  city, 
and  spread  the  report  of  his  approach.  Many  of 
the  Jews,  on  hearing  it,  went  out  to  see  him, — not 
only  on  his  own  account,  but  for  the  sake  of  see 
ing  at  the  same  time  Lazarus,  whom  he  had  raised 
from  the  grave.  The  chief  priests,  who  had  al 
ready  adopted  measures  for  the  apprehension  of 
Jesus,  took  it  seriously  into  consideration  whether 
Lazarus  also  should  not  be  put  to  death ;  because, 
as  long  as  he  should  live,  he  would  be  the  means 
of  inducing  many  to  believe  in  him  who  had  re 
stored  him  to  life. 

John  xii.  1 . 


HE  ESTERS  JERUSALEM.  187 


CHAPTER  XVI. 

JESUS  ENTERS  JERUSALEM  IN  TRIUMPH.  —  EVENTS 
OF  THE  FIRST  DAY.  —  THE  GREEKS  DESIRE  TO 
SEE  HIM.  —  HE  RETIRES  TO  BETHANY. 

ALTHOUGH  it  was  yet  six  days  before  the  Pass 
over,  the  people  had  already  collected  in  great 
numbers  at  Jerusalem.  There  were  certain  legal 
defilements  which  required  purification,  some  of 
them  for  seven  days,  before  the  feast  could  be 
partaken.  This  obliged  many  to  resort  early  to 
the  city ;  and  it  is  reasonable  to  suppose  that,  in 
many  instances,  they  were  accompanied  by  their 
friends.  Hence  it  is  easy  to  see  that  the  crowd 
must  have  been  gathering  for  several  days ;  and 
St.  John  informs  us,  that,  as  they  met  and  talked 
in  the  courts  of  the  temple,  there  was  a  general 
inquiry  for  Jesus.  "  What  think  ye  ?  "  said  they, 
"  will  he  not  come  to  the  feast  ?  "  They  remem 
bered  how  he  had  been  treated  at  his  former  visits 
to  the  city  ;  how  he  had  been  harassed  and  stoned ; 
and  how  but  four  months  ago,  at  the  feast  of  Ded 
ication,  he  had  been  obliged  to  fly  for  his  life,  be- 

John  xi.  55. 


188  THE   LIFE   OF   THE   SAVIOUR. 

fore  he  had  been  there  a  day.  They  knew,  too, 
that  there  was  a  proclamation  abroad  against  him, 
and  that  the  chief  council  had  given  command 
ment,  that,  if  any  man  knew  where  he  was,  he 
should  inform  of  it,  that  he  might  be  seized.  It 
was  therefore  a  great  matter  of  inquiry  among 
the  people,  whether  he  would  venture,  at  this 
obvious  risk  of  his  life,  to  show  himself  at  the 
feast.  They  did  not  know,  as  he  did,  that  his 
time  was  come,  and  he  would  shun  danger  no 
longer. 

It  must  have  been  with  no  little  surprise  that 
they  heard,  on  Saturday  evening,  the  report  of  his 
arrival  at  Bethany.  On  former  occasions  he  had 
come  late  and  privately.  But  now  he  was  among 
the  first  to  arrive,  and  was  coming  publicly.  The 
strong  sentiment  of  grateful  admiration  prevailed  ; 
and,  in  spite  of  the  decrees  of  the  ruling  powers, 
there  was  a  spontaneous  movement  in  the  multi 
tude  to  do  honor  to  the  benevolent  prophet.  The 
next  morning,  therefore,  they  went  out  to  meet 
him,  and  conduct  him  into  the  city.  All  history 
does  not  record  a  more  genuine  instance  of  en 
thusiastic  public  homage.  It  was  the  more  strik 
ing  in  this  case  because  so  transient. 

Meantime  Jesus  had  left  Bethany ;  and  as  he 
went  toward  Jerusalem  he  sent  two  of  his  disci 
ples  into  the  village  of  Bethphage,  which  lay  just 

Matthew  xxi.  1.       Mark  xi.  1.       Luke  xix.  29.       John  xii.  12. 


HE  ENTERS  JERUSALEM.  189 

off  the  highway,  with  directions  to  bring  to  him 
a  young  ass,  which  they  should  find  tied  with  its 
dam  at  the  entrance  of  the  village.  It  undoubt 
edly  belonged  to  one  of  his  friends  and  followers, 
as  the  owner  at  once  allowed  it  to  be  taken,  on 
being  told,  "the  Lord  hath  need  of  him."  Some 
of  the  disciples  placed  their  garments  on  the 
beast,  and  Jesus  sat  upon  him.  This  seemed  to 
the  attending  multitude  a  signal  that  he  was  now 
to  assume  the  rank  and  title  which  they  believed 
to  be  his,  and  they  set  no  limits  to  their  expres 
sions  of  delight  and  transport.  They  took  off 
their  garments,  and  laid  them  in  the  path ;  they 
cut  down  branches  from  the  trees,  and  strewed 
them  in  the  way.  They  thus  proceeded  till  they 
were  met,  probably  as  they  descended  the  Mount 
of  Olives  toward  the  city,  by  the  people  coming 
from  Jerusalem.  They  too  were  bearing  branches 
of  palm-trees,  and  they  fell  in  with  the  procession. 
And  the  whole  multitude  of  the  disciples  began 
to  rejoice  and  to  praise  God  for  all  the  mighty 
works  which  they  had  seen.  And  they  that  went 
before,  and  they  that  followed,  cried,  "  Hosanna 
to  the  Son  of  David !  Blessed  is  he  that  cometh 
in  the  name  of  the  Lord !  Blessed  be  the  com 
ing  kingdom  of  our  father  David !  Hosanna  in 
the  highest !  "  Thus  they  went  forward  to  Jeru 
salem. 

Little  did  the  multitude  know  what  was  pass- 


190  THE   LIFE   OF   THE   SAVIOUR. 

ing  in  the  thoughts  of  him  whom  they  were  thus 
honoring.  Little  did  they  understand  how  far  lie 
was  from  sharing  the  feelings  and  purposes  by 
which  they  were  impelled.  In  the  midst  of  the 
triumph,  the  central  figure  of  the  whole,  to  whom 
all  eyes  and  hearts  turned,  he  was  borne  alo.ig 
passively,  taking  no  part  in  the  scene  of  which  lie 
was  chief  part.  There  was  nothing  to  him  exhila 
rating  in  the  shouts  or  the  gladness  of  the  people ; 
there  was  nothing  to  him  glorious  in  this  princely 
approach  to  the  capital  of  the  nation.  He  looked 
far  beyond  it  all.  He  saw  the  truth  and  knew 
the  future.  And  as  the  procession  rolled  on  frcm 
the  Mount  of  Olives  and  across  the  valley,  he  fix- id 
his  eyes  on  the  guilty  city,  and  wept  at  tie 
ruin  which  was  about  to  overtake  it.  U0  that 
thou  hadst  known,"  he  exclaimed,  "  even  thou, 
at  least  in  this  thy  day,  the  things  that  belong  to 
thy  peace  !  But  now  they  are  hidden  from  thine 
eyes." 

As  this  remarkable  assemblage  drew  near,  it  is 
no  wonder  that,  as  Matthew  expresses  it,  all  the 
city  was  moved,  saying,  "Who  is  this?"  And 
the  people  answered,  "  This  is  Jesus  of  Nazareth, 
the  Prophet  of  Galilee."  Thus  they  proceeded 
into  the  gate,  and  wound  up  the  steep  ascent,  and 
conducted  Jesus  to  the  temple. 

The  Pharisees  and  priests  could  ill  bear  this  out 
break  of  popular  enthusiasm.  They  said  among 


THE  GREEKS  DESIRE  TO   SEE  HIM.  191 

themselves,  "  Ye  perceive  how  we  prevail  nolhing; 
the  world  is  gone  out  after  him."  Some  of  them 
went  to  Jesus  on  the  road,  and  attempted  to  per 
suade  him  to  put  an  end  to  the  commotion.  But 
he  replied,  "  I  tell  you  if  these  should  hold  their 
peace,  the  stones  would  immediately  cry  out." 
After  he  had  arrived  in  the  temple,  and  the  very 
children,  seeing  his  miracles  and  catching  the 
feeling  of  the  crowd,  shouted,  "  Hosanna  to  the 
son  of  David,"  the  priests  and  scribes  could  not 
conceal  their  displeasure,  and  expressed  it  to  him. 
"  Hearest  thou  what  these  say  ? "  "  Yea,"  an 
swered  he,  "have  ye  never  read,  Out  of  the 
mouth  of  babes  and  sucklings  thou  hast  perfected 
praise?"  Thus  on  all  sides  his  malicious  ene 
mies  were  baffled.  It  was  impossible  for  them, 
at  such  a  moment,  to  execute  their  purpose. 

Another  occurrence  was  adapted  still  further  to 
mortify  them.  Some  Greeks,  who,  being  probably 
proselytes  to  the  Jewish  faith,  had  come  up  to  the 
festival,  expressed  to  Philip  a  desire  to  be  intro 
duced  to  Jesus.  They  entertained  the  common 
expectations  respecting  the  Messiah,  and  probably 
hoped,  by  attaching  themselves  to  him,  to  share 
in  the  advantages  of  the  kingdom,  which,  they 
judged  from  the  events  of  the  morning,  was  about 
being  set  up.  Philip  and  Andrew  made  known 
to  Jesus  their  request.  Whether  he  granted  it, 
and  had  an  interview  with  the  Greeks,  is  not  said. 


192  THE   LIFE   OF   THE   SAVIOUR. 

But  their  request  excited  in  his  mind  a  strong 
image  of  the  glory  to  which  he  was  appointed, 
and  the  sufferings  through  which  he  must  reach 
it.  The  hour  is  come,  said  he,  that  the  Son  of 
man  should  be  glorified.  Not,  however,  by  such 
glory  as  these  Greeks  expect,  and  which  they  de 
sire  to  share.  It  is  only  through  death  that  he  is 
to  obtain  it,  as  the  grain  must  perish  in  the  earth, 
before  it  can  bear  fruit.  And  those  who  would 
share  it  must  be  ready  like  him  to  give  up  life. 

As  he  thus  spoke,  he  became  agitated  with 
the  thoughts  of  dreadful  suffering  which  rushed 
upon  his  mind.  The  Evangelist  has  not  concealed 
it,  for  he  would  have  the  disciples  in  all  ages 
know  that  their  Master  felt  his  own  trials,  and 
could  therefore  sympathize  with  them  in  theirs. 
He  gave  utterance  to  his  feelings.  "  Now  is  my 
soul  troubled  ;  —  and  what  shall  I  say  ?  Father, 
save  me  from  this  hour  !  "  It  is  uncertain  whether 
these  last  words  are  to  be  considered  as  actually 
expressing  a  prayer,  or  whether  they  are  simply 
a  question ;  —  Shall  I  say,  Father,  save  me  from 
this  hour  ?  In  either  case  they  strongly  indicate 
the  trouble  of  his  soul.  It  was  but  momentary. 
He  immediately  checked  it,  and  added,  "  But  for 
this  cause  came  I  to  this  hour.  Father,  glorify 
thy  name !  "  A  voice  from  heaven  immediately 
replied,  "I  have  both  glorified  it,  and  will  glorily 
it  again."  The  by-standers  were  struck  with  sur- 


CLOSE    OF   THE   FIRST   DAY.  193 

prise.  Some  thought  it  the  voice  of  an  angel, 
some  said  it  only  thundered.  Jesus  warned  them 
that  it  was  a  voice  intended  for  them ;  that  now 
all  unbelief  was  inexcusable,  and  judgment  would 
overtake  those  who  should  reject  him.  He  was 
about  to  triumph  over  the  powers  of  the  world, 
and  his  very  death  should  give  him  universal  do 
minion.  So  naturally  did  his  mind  rise  to  mag 
nificent  thoughts,  even  when  the  image  of  his 
sufferings  pressed  upon  him  most  heavily !  But 
the  people,  who  were  wedded  to  their  old  notions 
and  would  not  open  their  minds  to  any  change, 
asked  him  how  he  could  talk  of  dying  if  he  were 
the  Messiah  ;  for  they  had  been  taught  to  believe 
that  that  person  would  abide  forever.  Jesus  re 
plied,  that  this  was  no  moment  for  captious  cavil 
ling  ;  they  yet  had  the  light  and  might  use  it ;  it 
would  soon  be  withdrawn,  and  darkness  and  ruin 
might  overtake  them.  He  entreated  them  to  walk 
by  it  while  they  possessed  it. 

Thus  passed  the  first  day  of  his  final  visit  to 
Jerusalem.  It  began  in  acclamation  and  triumph. 
It  saw  him  hailed  by  the  multitudes  of  the  people, 
and  led  in  honor  to  the  city  and  the  temple.  To 
the  hopes  of  his  followers,  all  was  bright  and 
prosperous.  His  enemies  were  silenced,  the  peo 
ple  were  full  of  enthusiasm  in  his  favor,  the  tem 
ple  was  ringing  with  their  hosannas,  and  even 
the  Gentiles  were  crowding  to  do  him  homage. 


194  THE   LIFE   OF   THE   SAVIOUR. 

Whatever  then  he  might  have  meant  when  he 
talked  of  suffering  and  death,  it  was  plain  to  his 
friends  now  that  no  such  evils  were  to  be  feared  ; 
and  they  were  ready  to  congratulate  themselves 
on  the  close  of  their  toils  and  the  fulfilment  of 
their  hopes.  But  the  Messiah  himself  knew  bet 
ter.  He  saw  that  all  this  show  of  honor  was 
founded  in  mistake,  and  that  as  soon  as  the  actual 
truth  should  be  known,  it  would  be  withdrawn. 
There  was  very  little  faith  among  the  people, 
which  would  survive  the  disappointment  of  their 
present  excited  expectations.  Many,  it  is  true, 
even  among  the  chief  priests,  secretly  believed  in 
him ;  but  they  would  not  acknowledge  it,  because 
they  would  then  be  excommunicated.  All  this  he 
knew ;  therefore  the  delusive  promises  of  the  day 
did  not  move  him.  Above  all,  he  knew  that  the 
great  work  of  benevolence  which  he  was  sent  by 
the  Father  to  perform  could  be  accomplished  only 
through  his  death.  He  had  neither  the  thought 
nor  the  wish  to  shun  it. 

When  the  evening  approached,  he  withdrew 
from  the  city  with  his  disciples,  and  retired  to 
Bethany.  John  says,  "  he  did  hide  himself  from 
them  "  ;  and  we  may  suppose  that  his  object  was 
to  escape,  for  the  present,  both  the  pursuit  of  his 
enemies,  and  the  unreasonable  excitement  of  the 
people.  He  continued  to  seek  this  retirement 
every  evening  to  the  close  of  his  life. 

John  xii.  37. 


EVENTS   OF   THE   SECOND   DAY.  195 


CHAPTER  XVII. 

EVENTS  OF  THE  SECOND  AND  THIRD  DAYS. VARIOUS 

DISCOURSES     OF     JESUS     IN     THE     TEMPLE.  HIS 

PROPHECY   OF   THE   DESTRUCTION    OF   JERUSALEM. 

THE  next  day  was  Monday,  and  our  Lord  re 
turned  in  the  morning  to  Jerusalem.  On  his  way 
thither  occurred  one  of  the  striking  incidents 
which  contributed  to  give  the  present  week  so 
fearful  a  solemnity.  Seeing  a  fig-tree  at  some 
distance,  which  had  an  appearance  of  bearing 
fruit,  he  went  to  it,  but  found  none.  In  the  hear 
ing  of  his  disciples,  he  commanded  it  to  continue 
barren  forever;  and  it  withered  away,  so  that  the 
next  morning  it  was  observed  by  those  who  passed 
by  it.  This  was  a  significant  act,  like  some  of 
those  of  the  ancient  prophets,  designed  as  an 
emblematical  representation  of  the  decay  which 
awaited  the  Jewish  state  in  consequence  of  its 
unfaithfulness.  It  was  putting  in  a  visible  form, 
if  we  may  so  say,  tlw  parable  which  he  had  before 
spoken,  of  the  husbandman  who  had  long  looked 
in  vain  for  fruit  upon  his  tree,  and  therefore  com 
manded  it  to  be  cut  down. 

Matthew  xxi.  18.  Mark  xi.  12. 


196  THE   LIFE   OF   THE   SAVIOUR. 

On  reaching  the  temple,  lie  now,  as  he  had 
done  at  the  last  Passover,  cleared  its  courts  of  the 
buyers  and  sellers,  and  reproved  those  who  thus 
turned  the  house  of  prayer  into  a  den  of  thieves. 
At  the  intermediate  festivals,  he  had  left  them 
undisturbed ;  probably  because  his  enemies  were 
too  active  and  powerful,  and  he  could  scarcely, 
with  all  his  caution,  escape  them.  But  now  his 
time  was  come,  he  was  ready  to  end  his  work, 
and  the  present  feeling  of  the  people  was  such  as 
to  screen  him  from  all  ill  consequences.  So  that 
although,  when  the  rulers  heard  of  this  act,  they 
thought  to  seize  him,  they  found  the  state  of  the 
popular  mind  such  that  they  dared  not  attempt  it. 
They  could  not  find  what  they  might  do,  says 
Luke,  for  all  the  people  were  very  attentive  to 
hear  him. 

At  evening  he  again  left  the  city,  and  spent  the 
night  at  some  retired  place  in  the  neighborhood. 

On  Tuesday  morning  he  returned  to  Jerusalem. 
On  the  way  they  passed  by  the  withered  fig-tree ; 
and  our  Lord  took  the  opportunity  of  impressing 
the  twelve  with  the  importance  and  worth  of  that 
undoubting  faith,  on  which  the  power  of  working 
miracles  depended.  No  work,  lie  assured  them, 
would  be  impossible  to  them  who  would  ask  in 
faith,  and  nothing  would  be  denied  them;  —  an  as 
surance  of  great  importance  to  them  in  the  ardu 
ous  and  discouraging  labors  on  which  they  were 


EVENTS   OF   THE   THIRD   DAY.  197 

entering.  They  needed  it ;  and  in  the  miraculous 
powers  which  attended  them  wherever  they  went, 
their  Lord's  remarkable  promise  was  literally  ful 
filled.  To  his  disciples  of  the  present  day  it  does 
not  literally  apply  ;  but  in  its  spirit  it  holds  good. 
Every  one  who  prays  in  humble  and  hearty  faith 
receives  an  inward  spiritual  blessing,  worth  as 
much  to  his  soul  as  an  outward  miracle. 

On  arriving  at  the  temple,  as  he  walked  among 
the  porticos,  conversing  and  teaching,  he  was  ad 
dressed  by  certain  of  the  chief  priests  and  elders, 
who  came  to  him,  probably,  as  a  deputation  from 
the  Sanhedrim.  They  had  been  prevented  from 
executing  their  decree  against  him,  by  the  strong 
feeling  in  his  favor  which  existed  among  the  peo 
ple.  It  became  necessary,  therefore,  to  have  some 
plausible  pretext  for  an  accusation,  or  their  design 
would  be  defeated.  With  this  view,  they  ap 
pointed  deputies  to  put  to  him  the  question,  in 
the  hearing  of  the  people  in  the  temple,  "  By  what 
authority  doest  thou  these  things,  and  who  gave 
thee  this  authority  ?  "  They  hoped  to  make  use 
of  his  answer  to  entangle  him  with  the  Roman 
power.  Jesus  perceived  their  design,  and  foiled 
it  by  his  reply.  He  said  that  he  would  tell  them, 
if  they  would  tell  him  their  opinion  of  John's 
baptism;  was  it  from  heaven,  or  of  men?  This 
question  they  declined  answering,  because  they 

Matthew  xxi.  23.        Mark  xi.  27.        Lukexx.  1. 


198  THE  LIFE   OF   THE   SAVIOUR. 

could  not  do  it  without  committing  themselves. 
He  consequently  refused  to  answer  their  insidious 
interrogation.  He  did  not  stop  there.  In  the 
presence  of  the  people  to  whom  they  had  hoped 
to  expose  him,  he  pronounced  a  severe  censure 
of  their  inconsistent  disregard  of  the  Baptist's 
instructions.  He  then  recited  that  solemn  para 
ble  in  which  he  describes  the  various  dispensa 
tions  of  God  which  had  been  abused  by  the 
Jewish  people,  the  sending  of  his  Son  in  hope 
that  he  would  be  reverenced,  and  the  doom  that 
awaited  his  rejection.  They  could  not  fail  to 
perceive  that  he  had  aimed  this  parable  against 
them,  and  they  would  gladly  have  seized  him. 
But  such  was  the  crowd  of  people  who  were 
eagerly  listening  to  him,  that  they  dared  not  make 
the  attempt. 

They  still,  however,  did  not  desist  from  their 
design  of  entangling  him  in  his  talk,  that  they 
might  find  whereof  to  accuse  him.  They  accord 
ingly,  in  the  course  of  the  day,  sent  to  him  an 
other  deputation,  consisting  of  Pharisees  and 
Herodians.  These  were  to  "feign  themselves 
just  men,"  says  Luke,  "  and  take  hold  of  his 
words,  that  so  they  might  deliver  him  to  the  pow 
er  and  authority  of  the  governor."  They  accord 
ingly  addressed  him  with  apparent  respect,  and  in 
very  complimentary  terms  asked  his  judgment  on 

Matthew  xxii.  15.  Mark  xii.  12.  Luke  xx.  20. 


HE   REPLIES   TO   THE   PHARISEES.  199 

the  question,  whether  it  were  lawful  to  pay  tribute 
to  the  Roman  Emperor.  Who  the  Herodians 
were,  is  not  certainly  known.  Various  opinions 
have  existed  in  regard  to  them.  They  probably 
derived  their  name  from  Herod  the  Great,  and 
were  a  sect  partly  religious  and  partly  political. 
They  probably  advocated  the  cause  of  the  Ro 
mans,  and  were  averse  to  all  opposition  to  their 
authority.  The  question  which  they  put  to  Jesus 
was  one  from  which  it  was  difficult  to  escape  ;  and 
although  they  had  had  many  proofs  of  his  wisdom 
and  caution,  they  fancied  that  now  they  should 
successfully  entrap  him.  They  did  not  consider 
his  power  of  penetrating  beyond  the  appearance, 
and  discerning  the  motives  and  thoughts  of  men. 
He  perceived  their  hypocrisy,  and  foiled  their 
cunning.  "  Why  tempt  ye  me,  ye  hypocrites  ?  " 
he  said ;  "  show  me  the  tribute-money."  They 
brought  him  a  piece.  "  Whose  image  and  super 
scription  are  these  ? "  he  asked.  "  Caesar's," 
they  replied.  Then,  said  he,  "  Render  unto 
Caesar  the  things  that  are  Caesar's,  and  unto  God 
the  things  that  are  God's."  This  admirable  an 
swer  has  passed  into  a  proverb.  When  the  ques 
tioners  heard  it,  they  marvelled  at  it,  say  the 
Evangelists  ;  and,  finding  that  they  could  not  take 
hold  of  his  words  before  the  people,  they  held 
their  peace  and  departed. 

But  there  were  other   cavillers  who  pressed 


200  THE   LIFE   OF   THE   SAVIOUR. 

upon  him.  Certain  Sadducees,  a  sect  who  de 
nied  the  doctrine  of  a  resurrection,  and  held  that 
there  is  no  such  thing  as  angel  or  spirit,  came  to 
him  with  a  perplexing  question  about  the  future 
state.  There  was  an  air  of  self-satisfied  cunning 
in  their  manner  of  proposing  it,  which  showed 
that  they  really  supposed  they  had  brought  this 
great  teacher  of  immortality  into  an  inextricable 
difficulty.  But  they  had  only  given  him  an  op 
portunity  to  expose  the  shallowness  of  their  wis 
dom,  and  to  explain,  that  in  the  future  life  they 
neither  marry  nor  give  in  marriage,  but  are  as 
the  angels  of  God  in  heaven.  The  listening  peo 
ple  were  astonished  and  delighted  at  his  reply. 
Some  of  the  scribes  exclaimed,  "  Master,  thou 
hast  said  well."  And  one  of  them,  pleased  with 
what  he  heard,  asked  him  which  he  considered 
to  be  the  greatest  commandment  of  the  law.  In 
reply  to  this  question,  Jesus  quoted  from  the  Old 
Testament,  "Thou  shalt  love  the  Lord  thy  God 
with  all  thy  heart,  and  with  all  thy  soul,  and  with 
all  thy  mind,  and  with  all  thy  strength,  and  thy 
neighbor  as  thyself"  ;  adding,  "  there  is  no  com 
mandment  greater  than  these."  The  scribe  heart 
ily  assented  to  this.  Upon  which  Jesus,  as  ready 
to  commend  the  honest  as  to  expose  the  hypocriti 
cal,  said  to  him,  "  Thou  art  not  far  from  the  king 
dom  of  God." 

Meantime  the  Pharisees,  pleased  at  his  silen- 


HE   REPLIES   TO   THE   PHARISEES.  201 

cing  their  old  opponents  the  Sadducees,  had  gath 
ered  round  him  again.  He  turned  to  them  with 
a  question  on  the  great  and  engrossing  subject  of 
the  expected  Messiah.  These  bigoted  men  pro 
fessed  to  understand  fully  the  prophecies  concern 
ing  him,  and  were  obstinately  confident  in  their 
notions  respecting  his  character.  They  were  par 
ticularly  anxious  at  this  moment  to  keep  the 
people  persuaded  of  the  correctness  of  their 
own  views.  Jesus  wished  to  show  them,  that, 
after  all,  they  were  ignorant,  and  to  expose  them 
for  their  presumption.  He  therefore  asked, "  What 
think  ye  of  the  Messiah  ?  Whose  son  is  he  ?  " 
They  answered,  "David's."  "But  David  calls 
him  Lord,"  replied  he  ;  "  how  then  is  he  his  son? " 
To  this  they  made  no  reply.  They  could  make 
none,  so  long  as  they  insisted  that  the  Messiah 
was  to  be  a  temporal  prince.  It  was  only  by 
acknowledging  that  his  was  a  spiritual  kingdom, 
and  his  authority  that  of  a  religious  sovereign, 
that  they  could  explain  his  superiority  to  David. 
But  this  they  would  not  do.  They  would  not  open 
their  eyes  to  their  error.  They  were  silenced ; 
but  they  refused  to  be  convinced.  Yet  as  they 
found  it  vain  to  argue  with  him,  and  perceived 
that  the  more  they  strove  to  entangle  him,  the 
more  they  were  themselves  perplexed  and  ex 
posed,  they  from  that  time  asked  him  no  more 
questions. 

9* 


202  THE   LIFE   OF   THE   SAVIOUR. 

But  the  common  people,  says  Mark,  heard  him 
gladly  ;  and  he  immediately  turned  to  them,  and, 
in  strong  and  pointed  language,  warned  them 
against  the  example  and  influence  of  those  un 
worthy  men.  As  they  were  authorized  religious 
teachers,  their  lessons  should  be  observed ;  but 
their  personal  example  should  be  shunned ;  they 
were  hypocritical,  ambitious,  and  oppressive. 
Then,  boldly  turning  to  the  men  themselves,  in 
the  presence  and  hearing  of  the  people,  he  de 
nounced  them  in  a  searching  and  solemn  address, 
than  which  nothing  so  fearfully  tremendous  has 
been  recorded  in  the  history  of  eloquence.  Its 
boldness,  its  personality,  its  prophet-like  tone  of 
urgent,  yet  unimpassioned  rebuke,  impart  to  it 
such  a  power,  that  it  can  hardly  be  read  without 
trembling,  and  must  have  made  it  unspeakably 
awful  in  the  delivery.  It  seems  to  have  been  lis 
tened  to  in  death-like  silence.  No  one  presumed 
to  interrupt  it,  or  reply  to  it. 

The  next  words  uttered  by  him,  as  recorded 
by  the  Evangelists,  stand  in  striking  and  beautiful 
contrast  to  those  of  this  address.  He  was  sitting 
where  he  could  observe  the  people  depositing  their 
offerings  in  the  treasury  for  the  use  of  the  temple. 
He  saw  a  poor  widow  come  with  the  rest,  and 
put  in  the  trifling  sum  of  two  mites,  —  amounting 
in  value  to  a  little  more  than  half  a  cent.  He 

Matthew  xxiii.  1.        Mark  xii.  37.        Luke  xx.  45. 


THE   TEMPLE.  203 

bade  his  disciples  notice  it.  And  they  must  have 
felt  how  much  worthier  is  humble  goodness  than 
worldly  honor  or  wealth,  when  they  heard  him 
commend  this  poor  woman  as  having  made  the 
richest  offering;  others  had  but  given  something 
from  the  midst  of  abundance,  while  she,  from  the 
midst  of  penury,  had  given  her  all. 

As  they  were  leaving  the  temple,  some  of  the 
disciples  called  their  Master's  attention  to  the 
magnificence  and  riches  of  that  noble  building, 
with  its  beautiful  stones  and  splendid  offerings. 
It  was  indeed  a  sight  well  worthy  of  admiration. 
It  had  been  rebuilt  by  Herod  with  great  splendor, 
and  for  more  than  forty  years  had  been  receiving 
continual  additions  to  its  ornaments  and  wealth. 
Its  spacious  courts  were  paved  with  marble ;  its 
extensive  porticos  were  supported  by  marble  pil 
lars;  its  massy  gates  were  coated  with  gold  and 
silver ;  and  it  was,  on  the  whole,  one  of  the  most 
admirable  buildings  ever  known.  It  stood  on 
the  summit  of  the  holy  mountain,  two  sides  of 
which  had  been  built  up,  from  the  valley  below, 
with  perpendicular  walls  of  huge  white  stones,  to 
the  height,  in  some  places,  of  three  hundred  cu 
bits.  Some  of  the  stones  are  said,  by  Josephus, 
to  have  measured  twenty-five  cubits  in  length, 
eight  in  height,  and  twelve  in  breadth.  A  cubit 
is  equal  to  about  a  foot  and  a  half.  It  is  no  won- 

Matthew  xxiv.,  xxv.        Mark  xiii.        Luke  xxi. 


20i  THE   LIFE    OF   THE    SAVIOUR. 

der  that  the  disciples  looked  with  admiration  on 
a  building  thus  remarkable  for  its  situation,  its 
wealth,  its  beauty,  and  its  strength.  But  Jesus, 
instead  of  responding  to  their  remark,  replied, 
"Verily  I  say  unto  you,  there  shall  not  be  left 
here  one  stone  upon  another  which  shall  not  be 
thrown  down." 

They  proceeded  on  their  way,  went  out  of  the 
city,  and  seated  themselves  on  the  Mount  of 
Olives.  Jerusalem  lay  directly  before  them,  as  it 
were  beneath  their  feet.  It  was  probably  toward 
the  close  of  the  day ;  and  the  setting  sun  shone 
bright  upon  its  towers  and  pinnacles,  its  holy 
temple  and  gorgeous  palaces.  The  disciples  had 
been  musing  of  what  their  Lord  had  said  of 
its  destruction ;  and  now.  as  they  sat  looking 
upon  it  in  its  beauty,  they  came  to  him  and  in 
quired  when  this  destruction  should  take  place, 
and  by  what  signs  they  might  know  of  its  ap 
proach  ;  or,  as  they  expressed  it,  "  the  sign  of  his 
coming  and  the  end  of  the  world,"  meaning  the 
Jewish  world,  or  dispensation.  For  they  believed 
that  the  Messiah  was  to  establish  a  new  dispensa 
tion  or  age,  by  which  that  of  Moses  would  be 
brought  to  an  end. 

Jesus  replied  to  their  question  at  great  length. 
He  began  with  warning  them  not  to  be  deceived 
by  false  Messiahs,  who  would  arise,  and  lead 
away  many.  Then  he  told  them  of  the  rise  of 


DESTRUCTION   OF   JERUSALEM   PREDICTED.      205 

commotions  and  wars,  and  finally  of  the  desola 
tion  of  the  city  by  the  Roman  arms.  He  prophe 
sied  respecting  all  these  things  with  minuteness, 
and  assured  them  that  they  should  all  take  place 
during  that  generation ;  as  in  fact  came  to  pass 
with  wonderful  exactness.  He  urged  them  to 
watch  and  be  prepared.  He  admonished  them, 
by  solemn  and  striking  figures  and  parables,  of 
the  necessity  of  fidelity  and  perseverance.  He 
pictured  forth  their  duty  and  responsibility  under 
the  images  of  the  thief  in  the  night,  of  the  ten 
virgins,  and  of  the  talents  intrusted  to  the  ser 
vants.  And  so  passing  from  image  to  image,  from 
one  solemn  topic  of  warning  and  exhortation  to 
another,  he  led  them  on  to  the  day  of  final  retri 
bution  and  eternal  judgment ;  he  left  the  form  of 
parable  and  figure,  and  spoke  in  plain  terms  of 
the  great  last  day ;  he  painted  to  them  the  pro 
cess  of  the  judgment,  described  the  characters  of 
the  blessed  and  the  rejected,  and  repeated  the 
awful  sentence  of  final  bliss  and  woe. 

Nothing  can  be  more  impressive  than  this  por 
tion  of  our  Lord's  instructions,  addressed  prima 
rily  to  his  little  band  of  followers  on  Olivet,  but 
of  unspeakable  interest  to  all  in  every  age.  From 
their  manner,  it  seems  probable,  that,  although 
they  were  begun  "  privately,"  in  presence  of  the 
twelve,  or  perhaps  of  only  four  of  them,  yet  many 
persons  collected  around  him  before  they  were 


206  THE  LIFE   OF   THE   SAVIOUR. 

concluded,  and  they  formed  a  public  discourse, 
It  adds  to  the  interest  with  which  we  read  it,  to 
reflect  that  it  was  his  last  public  discourse. 
With  these  words  of  fearful  warning,  and  this 
affecting  picture  of  the  final  judgment,  he  closed 
his  ministry.  On  the  Mount  of  Olives,  over 
against  the  temple,  in  full  view  of  the  city  for 
which  he  had  toiled  and  prayed,  over  which  he 
had  lamented  and  wept,  and  in  which  and  for 
which  he  was  to  suffer,  were  uttered  the  last  pub 
lic  counsels  of  his  holy  and  benevolent  voice.  But 
few  heard  them  then,  and  fewer  still  understood 
them  and  treasured  them  up.  But  they  have 
since  been  repeated  to  thousands  and  millions  in 
all  the  languages  of  man.  They  have  sunk  deep 
into  the  hearts  of  countless  multitudes,  who  heard 
not  the  Saviour's  voice  on  earth,  but  who  have 
learned  to  love  and  obey  him,  and  long  to  be 
united  with  him  in  heaven.  And  when  that  great 
day  arrives,  many  will  undoubtedly  receive  his 
welcome,  whose  steps  were  led  into  the  way  of 
life  and  glory  by  this  description  of  the  judg 
ment  with  which  he  closed  his  ministry  among 
men. 

When  he  had  done  speaking,  he  reminded  his 
disciples  that  it  was  now  but  two  days  to  the 
Passover,  when  he  was  to  be  betrayed  and  put  to 
death. 

From  the  Mount  of  Olives  they  then  departed. 


THE  SUPPER  AT  BETHANY.        207 

and  retired  to  Bethany.  In  the  evening  a  supper 
was  made  for  him  there,*  in  the  house  of  Simon, 
"  the  leper,"  as  he  is  called.  He  probably  had 
been  cleansed  from  his  disease  by  Jesus,  and 
showed  him  this  hospitality  from  a  feeling  of  grat 
itude  and  friendship.  Lazarus  was  one  of  the 
company.  His  sisters  also  were  present,  and 
Martha  served.  During  the  repast,  Mary  gave 
a  new  proof  of  that  affectionate  devotion  to  her 
Lord  which  she  had  before  exhibited.  She  had 
probably  heard  him  speak,  in  the  solemn  way 
which  impressed  his  followers,  of  his  approaching 
sufferings  and  death.  She  was  deeply  affected  by 
it.  And,  under  the  influence  of  her  feelings,  she 
came  to  him,  as  he  sat  at  supper,  with  an  alabas 
ter  box  of  precious  perfume  of  spikenard,  and 
poured  it  upon  his  head.  John  says,  that  she 
also  poured  it  on  his  feet,  and  wiped  them  with 
her  hair.  This,  according  to  the  notions  of  that 
part  of  the  world,  was  doing  him  a  high  and  pe 
culiar  honor.  It  was  the  second  time  that  it  had 
been  offered  him  in  the  course  of  his  ministry. 

Matthew  xxvi.  6.  Mark  xiv.  3.  John  xii.  2. 

*  It  might  be  inferred  from  John's  account,  that  this  took  place 
sevei'al  evenings  previous,  viz.  on  our  Lord's  first  arrival  in  Beth 
any.  But  as  both  Matthew  and  Mark  say  it  was  two  days  before 
the  passover,  I  have  placed  it  here ;  understanding  John  not  to 
speak  of  the  time,  but  simply  to  state  that  they  made  the  supper 
"  there."  Otherwise  we  should  have  two  suppers  and  two  anoint 
ments  precisely  alike  the  same  week. 


208  THE   LIFE   OF   THE   SAVIOUR. 

But  there  were  some  present  now,  who  felt,  as 
the  Pharisee  did  on  the  former  occasion,*  no  sym 
pathy  with  the  deep  reverence  and  affection  which 
prompted  the  act.  Judas,  with  others  of  the 
company,  exclaimed  against  the  extravagance  and 
wastefulness  of  the  deed.  "  It  might  have  been 
sold,"  said  they,  "  for  three  hundred  denarii " 
[about  forty-five  dollars],  "and  given  to  the 
poor."  Their  pretended  regard  for  the  poor  was 
ill-timed.  No  one  had  more  of  it  than  Jesus ; 
but  he  felt  that,  in  this  instance,  the  expenditure 
was  virtuous :  it  was  the  offering  of  sacred  and 
reverential  affection,  excited  by  the  approach  of 
his  death  and  the  feeling  that  the  opportunity  of 
showing  him  honor  would  soon  be  past.  He 
therefore  defended  her  against  the  attack  of  the 
cavillers,  —  not  only  justifying,  but  applauding 
her  ;  and  assured  them,  that,  wherever  his  Gospel 
should  be  preached,  this  deed  of  love  should  be 
celebrated. 

Judas  appears  to  have  felt  the  rebuke  keenly. 
He  was  probably  at  once  mortified  and  angered. 
He  knew  how  false  were  his  own  motives.  He 
had  not  spoken  from  any  charitable  purpose,  but 
for  reasons  simply  selfish  and  criminal.  He  was 
the  keeper  of  the  common  purse,  and  would  have 
been  glad  to  fill  it  with  this  goodly  sum,  that  he 
might  take  from  it  what  his  dishonest  hand  de- 
See  page  1 1 7. 


JUDAS   OFFERS   TO   BE 

sired.  Perceiving  himself  detectec 
angry  at  the  reproof,  as  bad  men  are  apt  to  be, 
because  aware  that  he  deserved  it,  he  went  im 
mediately  to  the  chief  priests,  and  offered  to  be 
tray  his  Master  into  their  hands. 

This  was  not  the  only  instigating  cause ;  others 
were  unquestionably  working  in  his  evil  nrind  ; 
but  this  furnished  the  occasion.  He  was  proba 
bly  instigated  to  the  treachery  in  part  by  cupidity, 
and  the  desire  to  secure  the  pecuniary  reward. 
He  had  already,  if  we  may  judge  from  John's 
calling  him  a  thief,  robbed  the  purse  of  the  little 
band,  and  doubtless,  on  this  account,  felt  uneasy 
in  their  company,  and  ill-disposed  toward  them, 
as  one  is  apt  to  do  toward  those  whom  he  has 
wronged.  His  base  and  selfish  mind,  too,  could 
have  little  sympathy  with  the  severe  and  exalted 
character  of  Ins  Master.  He  was  disappointed 
in  the  ambitious  expectations  he  had  cherished. 
He  could  not  readily  exchange  the  honors  at 
which  he  had  been  grasping  for  the  defeat  and 
disgrace  which  were  now  threatening  him.  And 
as  the  time  drew  near  when  *  even  his  Master 
had  assured  him  there  was  hope  no  longer,  he 
resolved  to  secure  safety  to  himself,  at  any  cost, 
and  not  lose  everything  in  the  inevitable  ruin. 
It  is  not  easy,  perhaps,  to  enter  fully  into  the  mo 
tives  which  impelled  him.  Selfish,  coarse,  and 

Matthew  xxvi.  14.          Mark  xiv.  10.          Luke  xxii.  3. 

N 


210  THE   LIFE   OF   THE   SAVIOUR. 

dishonest  habits  of  mind  and  life  are  sufficient  to 
account  for  his  conduct.  If  he  had  resisted  the 
influence  of  his  Lord's  society  and  character  to 
change  them,  it  is  not  strange  that  he  was  capa 
ble  of  any  baseness.  If  he  could  live  with  Jesus, 
and  not  be  transformed,  he  was  just  the  man  to 
betray  him.  And  if  he  had  been  revolving  it  in 
his  mind,  the  offence  he  received  at  Simon's  table 
was  just  the  thing  to  goad  him  to  the  act. 

Nothing  could  be  more  acceptable  to  the  ruling 
powers,  probably  nothing  more  unexpected,  than 
this  offer  of  one  of  the  familiar  adherents  of  Jesus 
to  aid  them  in  their  designs.  Their  chief  ob 
stacle  was  thus  removed.  They  had  long  re 
solved  to  take  him  and  put  an  end  to  his  course. 
They  had  issued  a  proclamation  for  information 
respecting  him.  They  had  attempted  to  seize 
him.  But  they  had  always  found  him  during  the 
day  surrounded  by  crowds  of  admiring  listeners, 
and  had  not  dared  to  lay  their  hands  on  the 
venerated  prophet.  "  They  feared  the  people." 
Again  and  again,  also,  they  had  tried  to  circum 
vent  him  in  his  conversation,  and  lay  hold  of  some 
words  for  which  he  might  be  brought  to  prosecu 
tion.  But  these  attempts  had  resulted  in  their 
own  shame.  They  were  thus  wholly  at  a  loss 
how  to  proceed.  More  than  one  meeting  of  the 
great  council  seems  to  have  been  held ;  and 
^  they  consulted  how  they  might  take  Jesus  by 


JUDAS  OFFERS  TO  BETRAY  HIM.      211 

craft,  and  put  him  to  death."  But  they  effected 
nothing  till  Judas  appeared  before  them,  and 
proposed  to  lead  them  to  him  in  his  retire 
ment  ;  that  is,  as  Luke  expresses  it,  "  in  the 
absence  of  the  multitude."  This  was  precisely 
what  they  desired  ;  and  they  contracted  with  him 
to  do  it  for  thirty  pieces  of  silver,  probably  shek 
els,  and  equal  in  value,  therefore,  to  about  four 
teen  dollars  and  seventy  cents.  For  this  paltry 
reward  did  the  miserable  man  blacken  himself 
with  infamy  and  guilt. 


212  THE   LIFE    OF   THE   SAVIOUR. 


CHAPTER  XVIII. 

THE  PASSOVER.  —  THE  LORD'S  SUPPER  INSTITUTED. — 
JESUS  CONVERSES  AND  PRAYS  WITH  THE  APOSTLES. 

THE  feast  of  the  Passover  began  on  Thursday. 
On  the  morning  of  that  day,  the  disciples  inquired 
of  Jesus  where  they  should  prepare  for  the  even 
ing  festival.  As  none  of  them  were  inhabitants 
of  Jerusalem,  they  must  depend  on  the  hospitality 
of  some  of  the  citizens  for  accommodation  ;  and 
as,  at  this  season,  the  houses  were  freely  thrown 
open  to  the  visitors  from  the  country,  there  could 
be  no  difficulty  in  finding  a  place.  Jesus  directed 
them  to  the  house  of  a  person  whom  he  pointed 
out,  probably  one  of  his  followers,  who  had  a  large 
upper  room  ready  furnished ;  and  directed  Peter 
and  John  to  go  thither,  and  make  ready  for  the 
evening. 

Their  principal  duty  was  to  prepare  the  paschal 
lamb.  This  it  was  necessary  for  them  to  take  to 
the  temple,  and  slay  before  the  altar  with  their 
own  hands.  One  of  the  priests  received  the  blood 
in  a  vessel,  and  it  was  poured  out  at  the  bottom 

Matthew  xxvi.  17.         Mark  xiv.  12.         Luke  xxii.  7. 


THE   PASSOVER.  213 

of  the  altar.  The  fat  was  consumed  on  the  altar. 
The  time  prescribed  in  the  law  for  doing  this  was 
"  at  even,  at  the  going  down  of  the  sun."  Jose- 
phus  says  that  it  was  done  hetween  the  ninth  and 
eleventh  hours ;  that  is,  between  three  and  five 
o'clock  in  the  afternoon.  After  that,  the  lamb  was 
to  be  roasted  whole,  not  even  a  bone  being  allowed 
to  be  broken,  and  to  be  entirely  eaten  before 
morning. 

The  manner  of  conducting  the  supper  appears 
to  have  been  somewhat  as  follows.  The  lamb  was 
placed  upon  the  table,  together  with  bitter  herbs, 
unleavened  bread,  and  a  sauce  called  charoseth,  in 
which  the  herbs  and  bread  were  dipped  when 
eaten.  This  sauce  was  composed  of  dates,  figs, 
and  other  fruits,  beaten  together,  and  is  said  to 
have  been  designed  to  represent  the  clay  or  mor 
tar  used  by  the  Israelites  in  making  bricks  in 
Egypt.  The  party  being  assembled  at  table,  not 
sitting,  but  reclining  on  couches,  and  leaning  on 
the  left  arm,  the  master  of  the  family  poured  out 
a  cup  of  wine  and  water,  gave  thanks,  and  dis 
tributed  it  to  all  present.  In  the  same  way  he 
afterward  took  a  piece  of  the  unleavened  bread, 
pronounced  a  blessing,  and  distributed  it.  To 
ward  the  close  of  the  meal  a  third  cup  of  wine 
was  drunk,  called  the  cup  of  blessing.  The  cere 
mony  was  ended  with  a  fourth,  and  by  singing 
certain  Psalms,  namely,  the  cxvi.,  cxvii.,  cxviii. 


214  THE   LIFE   OF   THE   SAVIOUR. 

We  shall  find  traces  of  this  order  in  the  account 
of  the  last  supper  as  observed  by  Jesus. 

When  the  hour  arrived,  Jesus  and  the  twelve 
sat  down  together.  It  was  usual  to  assemble  in 
family  parties;  but,  in  the  present  instance,  there 
was  a  stronger  bond  than  that  of  kindred  to  draw 
these  friends  together.  It  was  possibly  to  this 
circumstance  that  Jesus  alluded,  when  he  said  to 
his  disciples,  that  he  had  exceedingly  desired  to 
keep  this  Passover  in  their  company ;  not  with 
his  mother  and  kinsmen,  but  with  his  own  chosen 
few.  It  might  remind  them  of  his  having  for 
merly  said,  that  he  regarded  those  as  most  truly 
his  relatives  who  were  most  devoted  to  his  Father's 
will. 

It  was  probably  in  taking  their  places  at  the 
table  that  the  contest  for  precedency,  which  is 
mentioned  by  Luke,  arose  among  the  disciples,  — 
"  a  strife  which  should  be  accounted  greatest." 
Jesus  rebuked  the  unseasonable  rivalry,  reminded 
them  that  place  was  no  true  indication  of  worth, 
that  he  himself  had  been  with  them  as  a  servant, 
and  that  it  should  be  enough  for  them,  who  had 
continued  with  him  through  his  trials,  to  know 
that  they  should  share  the  honors  of  his  kingdom 
at  last. 

Being  placed  at  the  table,  he  expressed  to  them 
his  satisfaction  at  thus  meeting  them.  He  had 

Luke  xxii.  24. 


THE   LAST    SUPPER.  215 

greatly  desired  it,  he  said,  because  it  would  be 
the  last  opportunity.  Then,  taking  the  cup  of 
wine,  with  which  it  was  customary  to  begin  the 
ceremony,  he  gave  thanks,  and  distributed  it 
among  them. 

He  then  rose  from  his  couch,  laid  aside  his 
upper  robe,  girded  himself  with  a  towel,  and, 
taking  a  basin  of  water,  proceeded  to  wash  the 
disciples'  feet.  This  service  was  usually  performed 
by  menials ;  and  accordingly,  when  he  came  to 
Peter,  that  ardent  apostle,  unwilling  to  allow  such 
condescension  in  his  Master,  cried  out,  "  Thou 
shalt  never  wash  my  feet."  "  If  I  wash  thee  not," 
replied  Jesus,  "  thou  hast  no  part  with  me." 
Peter  immediately  went  to  the  other  extreme : 
"  Lord,  not  my  feet  only,  but  my  hands  and  my 
head."  The  answer  of  Jesus  shows  how  strongly 
his  mind  was  affected  by  the  sad  circumstance 
that  one  of  his  own  twelve  would  betray  him. 
He  that  has  already  bathed,  he  said,  needs  only  to 
wash  his  feet,  for  he  is  clean;  ye,  therefore,  are 
clean;  "but  not  all,"  he  added,  as  the  thought  of 
Judas  came  over  him. 

Resuming  his  place  at  the  table,  he  explained 
to  them,  that  he  had  thus  been  setting  them  an 
example  of  humility  which  they  ought  to  follow. 
He  probably  had  in  mind  what  had  passed  before 
supper,  and  in  this  striking  way  endeavored  to 

John  xiii.  1. 


216  THE   LIFE    OF   THE   SAVIOUR. 

impress  permanently  on  their  hearts  his  lessons 
of  humility  and  love. 

As  the  supper  proceeded,  his  mind  again  turned 
to  the  catastrophe,  which  was  near.  He  was 
troubled  in  spirit,  and  said,  "  Verily  I  say  unto 
you,  one  of  you  is  about  to  betray  me."  The 
disciples  looked  at  each  other  doubtingly  and  in 
amazement.  Then  they  began  to  inquire  among 
themselves  whom  he  could  mean.  Then,  unable 
to  satisfy  themselves,  they  asked  him,  one  after 
another,  "  Is  it  I  ?  "  "  Is  it  I  ?  "  The  nearest  of 
them  to  Jesus  was  John.  He  is  called  "  the  dis 
ciple  whom  Jesus  loved,"  and  is  said  to  have  lain 
in  his  bosom,  because  he  reclined  by  his  side  on 
the  couch.  Peter  beckoned  to  him,  that  he 
should  ask  who  it  was.  John  accordingly  put  the 
question  in  a  whisper;  and  Jesus  answered  by 
giving  him  a  sign  ;  —  it  was  that  person  to  whom 
he  should  give  the  piece  of  bread  which  he  had 
dipped  in  the  Passover  sauce  ;  for  this  is  what  is 
meant  by  the  sop  in  the  Testament.  He  gave  it 
to  Judas.  That  wretched  man  seems  to  have 
borne  this  unexpected  danger  of  exposure  with  a 
bold  face.  He  did  not  betray  himself  in  any  way 
to  his  wondering  companions.  He  even  had  the 
assurance  to  ask,  with  the  rest,  "  Lord,  is  it  I  ?  " 
Jesus  must  have  answered  him  in  a  voice  not  to 
be  overheard  by  the  others,  for  they  did  not  learn 

Matthew  xxvi.  21.    Mark  xiv.  18.    Luke  xxii.  21.    John  xiii.  21. 


THE   LAST   SUPPER.  217 

that  ho  was  the  man.  At  length,  however,  either 
oecause  he  could  bear  it  no  longer,  or  because 
the  hour  on  which  he  had  agreed  with  the  San 
hedrim  had  come,  he  rose  from  the  table  and  left 
the  room.  As  he  went  out,  Jesus  said  to  him, 
"  That  thou  doest,  do  quickly."  It  is  remarkable 
that  his  departure  excited  no  suspicion  in  the 
minds  of  the  other  disciples.  They  merely  sup 
posed,  ihat,  as  Judas  held  the  common  purse,  he 
had  received  directions  to  purchase  what  was 
necessary  for  the  feast,  or  to  give  something  to 
the  poor.  This  last  supposition  of  theirs,  it  has 
been  remarked,  shows  that  it  was  a  custom  with 
Jesus  to  distribute  charity  in  this  way. 

It  is  not  perfectly  clear  at  what  period  Judar 
left  the  room,  —  whether  before  the  supper  was 
finished,  or  not  until  its  close.  Different  opin 
ions  have  been  entertained  on  the  point.  From 
a  comparison  of  the  accounts  of  Matthew  and 
John,  it  seems  probable  that  he  left  in  the  midst. 
From  Luke  it  might  be  inferred  that  he  remained 
to  the  lust.  But  as  this  writer  was  not  present  on 
the  occasion,  it  appears  better  to  arrange  the 
narrative  according  to  the  testimony  of  the  two 
former,  who  were  eye-witnesses. 

When  Judas  had  gone,  our  Lord  again  ad 
verted  to  his  sufferings  in  terms  similar  to  those 
which  he  had  used  when  the  Greeks  applied  to 
him  IL  the  temple.  "  Now  is  the  Son  of  man 
10 


218  THE   LIFE    OF   THE   SAVIOUR. 

glorified,  and  God  is  glorified  in  him."  He  then, 
addressing  his  disciples  affectionately  as  his  "  chil 
dren,"  added,  that  his  time  was  at  hand,  that  lie 
must  shortly  go  from  them,  and  entreated  them 
to  love  one  another  as  he  had  loved  them.  Peter, 
not  perceiving  his  meaning,  asked  him  whither 
he  was  going.  Jesus  repeated,  that  at  present  he 
could  not  follow  him,  but  should  do  so  at  some 
future  time.  Still  Peter  did  not  understand  ;  and 
fearing  that  Jesus  might  say  this  because  doubt 
ful  of  his  courage  or  fidelity,  he  exclaimed, 
"  Lord,  why  can  I  not  follow  thee  now  ?  I  will 
lay  down  my  life  for  thy  sake."  "  Wilt  thou  lay 
down  thy  life  for  my  sake  ?  "  said  his  Master ; 
"  verily  I  say  unto  thee,  the  cock  will  not  crow  till 
thou  hast  denied  me  thrice."  The  warm-hearted 
apostle  took  fire  at  this,  and  cried  out,  "  Though 
I  die  with  thee,  yet  will  I  not  deny  thee."  The 
other  ten  joined  him  in  this  declaration.  But 
Jesus  assured  them  that  they  would  all  take 
offence  and  be  scattered  from  him  before  morn 
ing.  Peter  still  insisted  that,  however  it  might 
be  with  the  others,  it  should  not  be  so  with  him. 
Jesus  answered  that  they  were  about  to  go 
through  a  peculiarly  severe  trial ;  that  for  him  he 
had  especially  prayed,  that  his  faith  might  not 
fail ;  and  bade  him,  when  recovered  from  the 
shock  it  should  receive,  strengthen  that  of  his 
brethren. 

Matthew  xxvi.  31.    Mark  xiv.  27.    Luke  xxii.  31.    John  xiii.  3J- 


THE   LAST   SUPPER.  219 

In  relating  the  severer  trials  they  were  to  en 
counter,  he  further  said,  that  the  days  were  past 
when  they  could  go  from  place  to  place  as  they 
had  done,  without  purse,  or  sandals,  or  sword, 
secure  from  assault  and  evil,  and  welcomed  wher 
ever  they  went.  The  times  had  changed.  He 
himself  was  to  suffer  as  a  malefactor,  and  they 
would  henceforth  be  subjected  to  want  and  perils, 
such  as  would  make  it  necessary  to  provide  for 
their  own  sustenance,  and  to  be  ready  to  part  with 
their  clothing  for  the  sake  of  a  sword.  The  dis 
ciples,  still  in  the  dark,  fancied  that  he  recom 
mended  them  to  arm  themselves,  and  said,  "  Here 
are  two  swords."  He  replied,  "It  is  enough"; 
as  if  he  had  said,  Very  well,  —  with  a  sigh  of  dis 
appointment  to  find  that  their  obtuse  minds  were 
still  blind  to  the  real  posture  of  affairs. 

As  the  ceremony  proceeded,  Jesus  took  the 
unleavened  cake,  and,  agreeably  to  the  usage  of 
the  occasion  as  already  described,  broke  it,  and 
divided  it  among  the  disciples.  But  he  told  them 
that  henceforth  its  meaning  and  object  were  to  be 
changed.  It  was  no  longer  to  be  eaten  in  com 
memoration  of  their  fathers  in  Egypt.  They  must 
regard  it  as  a  memorial  of  himself,  and  consecrate 
the  occasion  to  his  memory.  So  also  he  took  the 
cup  of  wine,  which  it  was  customary,  at  the  close 
of  the  supper,  to  bless  and  distribute  among  the 
company.  This,  too,  he  told  them,  was  hence- 


220  THE   LIFE    OF   THE   SAVIOUR. 

forth  to  commemorate  a  greater  event  than  the 
deliverance  from  Egyptian  bondage.  It  was  to 
denote  the  shedding  of  his  blood  for  the  ratifica 
tion  of  a  new  covenant,  and  was  to  be  drunk  in 
memory  of  himself.  Thus  he  changed  for  them 
the  character  of  this  ancient  festival ;  he  con 
verted  it  from*  its  original  national  purpose  into  a 
purely  spiritual  commemoration  of  himself.  He 
thus  established  that  simple  but  touching  observ 
ance  which  is  a  peculiar  rite  of  his  religion, 
and  which  has  been  cherished  by  believers  in  all 
ages  since,  dear  and  hallowed  as  the  memory  of 
its  Founder. 

It  was  impossible  that  this  act  should  not  deep 
ly  affect  the  minds  of  the  disciples.  He  had  often 
spoken  to  them  ;of  late  on  the  subject  of  his  ap 
proaching  death ;  but  they  had  not  understood 
him,  nor  believed  that  he  was  to  die.  But  now, 
when  he  spoke  of  treachery,  and  formally  charged 
them  to  keep  this  feast  thenceforward  as  a  memo 
rial  of  his  death,  —  declaring  that  he  never  should 
again  partake  of  it  with  them,  —  they  must  have 
been  filled  with  fearful  forebodings  and  alarm. 
Jesus  perceived  their  distress,  and  applied  himself 
to  console  it.  "  Let  not  your  hearts  be  troubled," 
said  he;  "  ye  believe  in  God,  believe  also  in  me." 
Let  it  comfort  you  to  reflect,  that  I  have  only  gone 
before  you  to  my  Father's  house,  and  shall  return 
to  receive  you  thither,  that  we  may  at  last  be 


THE  LAST   SUPPER.  221 

alway  together.  Still,  however,  their  minds  were 
not  perfectly  clear.  Thomas  and  Philip  and 
Judas,  the  brother  of  James,  put  questions  to 
him,  which  showed  that  they  were  yet  groping  in 
the  dark.  He  explained  himself  to  them ;  re 
minded  them  how  dear  he  was  to  the  Father,  and 
that  therefore  they  should  rather  rejoice  that  he 
was  going  to  him ;  assured  them  that  they  should 
not  be  left  comfortless,  that  they  should  be  objects 
of  the  Father's  love  and  favor,  and  be  blessed  by 
the  gift  of  the  Holy  Spirit.  And  finally  he  said, 
"  Peace  I  leave  with  you ;  my  peace  I  give  unto 
you." 

But  his  discourse  did  not  consist  wholly  of 
words  of  comfort.  The  truest  consolation  is  al 
ways  found  in  the  strength  of  virtuous  principle 
and  preparation  for  virtuous  action  ;  and  it  would 
have  been  of  little  avail  to  the  apostles,  that  their 
present  apprehensions  were  soothed,  unless  they 
had  also  been  made  to  understand  what  was  re 
quired  of  them,  and  nerved  to  bear  the  sufferings 
and  do  the  work  appointed  them.  They  were 
going  forth  on  the  most  important  errand  on  which 
men  had  ever  been  commissioned.  They  were 
going  into  the  midst  of  trials  to  which  men  had 
never  been  exposed.  Everything  was  to  depend 
on  the  constancy  and  fidelity  with  which  they 
should  execute  their  trust.  Jesus  felt  that  in  vain 

John  xv.,  xvi. 


222  THE  LIFE   OF   THE   SAVIOUR. 

had  he  begun  an  enterprise  the  most  beneficent 
to  man  and  the  most  glorious  to  God,  unless  it 
were  prosecuted  in  his  spirit.  This  spirit  he 
labored  to  infuse  into  them.  He  strove  to  make 
them  comprehend  how  much  was  depending  on 
their  feeling  their  connection  to  himself,  and 
devoting  themselves  exclusively  to  his  cause.  He 
urged  them  to  adhere  to  him  in  all  affection  and 
confidence,  because  they  could  otherwise  have  no 
strength  and  success,  any  more  than  a  branch 
could  live  and  bear  fruit  without  connection  with 
the  vine.  He  urged  them  to  adhere  to  one  an 
other  in  brotherly  love,  and  thus  to  recommend 
their  cause  and  their  Master  to  the  world.  He 
pleaded  with  them  the  memory  and  example  of 
his  own  love  for  them,  and  warned  them  against 
the  ruinous  consequences  of  remissness  and  un 
faithfulness.  At  the  same  time,  he  did  not  dis 
guise  the  perils  to  which  this  course  would  expose 
them ;  he  told  them  that  they  had  much  opposition 
to  encounter,  and  severe  sufferings  to  endure.  But 
they  should  not  be  unsupported.  The  spirit  of 
God  would  be  with  them  to  guide,  sustain,  and 
bless  them,  and  no  request  which  they  should 
make  of  the  Father  in  his  name  would  be  denied 
them. 

Much  of  this  consoling  and  admonitory  lan 
guage  appears  to  have  been  lost  on  the  disciples 
at  the  time.  There  was  still  a  mist  before  their 


THE   LAST    SUPPER.  223 

eyes.  They  did  not  clearly  see  what. he  meant 
by  "going  to  the  Father."  They  whispered 
among  themselves,  inquiring  what  he  could  mean ; 
and  Jesus  explained  himself  to  them  more  per 
fectly.  Still  there  remained  much,  the  full  im 
port  of  which  could  enter  their  minds  only  when, 
some  time  afterward,  the  resurrection  of  their  Lord 
and  the  gifts  of  the  Spirit  had  opened  their  eyes 
to  the  true  purposes  of  his  mission,  and  the  real 
character  of  their  enterprise.  Then  the  solemn, 
exciting,  and  soothing  discourses  of  this  painful 
evening  must  have  come  to  their  recollection 
with  a  sustaining  and  invigorating  influence ;  and, 
mingled  with  the  image  of  their  gracious  friend 
and  the  tones  of  his  benignant  voice,  must  have 
filled  their  hearts  with  the  confidence  and  peace 
of  which  he  spoke  in  the  concluding  words : 
"  These  words  I  have  spoken  unto  you,  that  in 
me  ye  might  have  peace.  In  the  world  ye  will 
have  tribulation ;  but  be  of  good  cheer ;  I  have 
overcome  the  world." 

Having  finished  what  he  had  to  say  to  his  dis 
ciples,  Jesus  lifted  up  his  eyes,  and  prayed.  He 
prayed  for  himself,  for  his  apostles,  for  all  his 
disciples,  for  his  followers  and  his  truth  in  all  ages. 
He  poured  out  his  earnest  and  affectionate  desires 
in  a  strain  of  supplication  unspeakably  pathetic 
and  sublime.  His  beloved  disciple  has  put  his 

John  xvii. 


224  THE   LIFE    OF   THE   SAVIOUR. 

prayer  on  record.  In  reading  it  we  gain  ad 
mittance  into  the  soul  of  bis  Master ;  we  feel  how 
powerful  and  elevating  is  his  truth.  We  are  over 
come  with  admiration,  that  one  about  to  perish  by 
a  violent  and  ignominious  death  should  exhibit 
this  consciousness  of  an  intimate  union  with  the 
supreme  Father,  —  should  display  this  calm  assur 
ance  that  the  grandest  purposes  of  the  Divine 
government  were  connected  with  his  own  fate,  — 
should  thus  lift  himself  above  the  present  time 
and  present  scenes,  and  speak  of  the  invisible  and 
eternal  as  if  familiar  with  their  glories.  We  know 
that  no  one  before  him  had  thus  spoken ;  and,  as 
we  listen  to  his  words,  we  exclaim,  "  Truly  this 
was  the  Son  of  God." 


JESUS  KETIRES   TO   GETHSEMANE.  225 


CHAPTER  XIX. 

JESUS  RETIRES  TO  GETHSEMANE.  —  IS  APPREHENDED. 
—  IS  CONDEMNED  BY  THE  SANHEDRIM. — PETER 
DENIES  HIM. 

IT  is  not  perfectly  clear  whether  the  whole  of 
the  scene  just  related  took  place  in  the  room  in 
which  the  Passover  supper  was  eaten ;  or  whether 
a  large  portion  of  the  last  discourse  of  Jesus  were 
not  held  in  the  open  air  as  he  was  proceeding 
with  his  disciples  toward  the  Mount  of  Olives. 
The  latter  is  thought  by  many  to  be  the  more 
probable  ;  and  they  conceive  that  the  image  which 
he  used  of  the  vine  and  its  branches  was  sug 
gested  by  the  vineyards  through  which  they 
passed  on  their  way. 

However  this  may  have  been,  they  left  the 
city,  as  had  been  their  custom  every  night,  and 
retired  over  the  brook  Kedron  to  the  Mount  of 
Olives.  This  brook  runs  through  the  bottom  of 
the  valley  which  lies  between  Olivet  and  Jerusa 
lem.  After  crossing  it,  they  proceeded  for  about 
half  a  mile,  when  they  came  to  a  garden  called 

Matthew  xxvi.  36.    Mark  xiv.  32.    Luke  xxii.  39.    John  xviii.  1. 
10*  O 


226  THE    LIFE    OF    THE    SAVIOUR. 

Gethsemane,  lying  just  at  the  foot  of  the  moun 
tain.  It  seems  to  have  been  a  favorite  resort  of 
Jesus,  being  probably  attached  to  the  house  of 
some  one  of  his  followers,  and  well  situated  for 
retirement.  Here  they  had  hitherto  been  safe 
from  pursuit ;  but  Judas,  who  had  always  been 
with  them,  knew  the  place,  and  he  had  now  left 
them  for  the  purpose  of  conducting  to  it  the  offi 
cers  of  the  Sanhedrim. 

The  Passover  was  always  celebrated  at  the  full 
of  the  moon.  And  nothing  can  well  be  more 
lovely  than  the  moonlight  night  of  that  season  of 
the  year  in  that  beautiful  part  of  the  world.  But 
the  hearts  of  this  little  company  were  too  heavy 
to  allow  them  to  feel  the  beauty  of  external  na 
ture.  On  the  minds  of  the  disciples  the  events 
of  the  evening  had  left  a  vague  but  strong  im 
pression  of  grief  and  apprehension.  To  their 
Master's  mind  all  was  clear.  He  saw  the  whole 
reality.  He  knew  exactly  the  horrors  that  were 
approaching.  He  felt  them  more  and  more  as 
the  hour  drew  nigh.  Leaving  the  other  disciples, 
lie  took  Peter,  James,  and  John  to  a  more  retired 
part  of  the  garden.  "  My  soul  is  exceeding  sor 
rowful,"  said  he,  "  even  unto  death ;  tarry  ye 
here  and  watch  with  me."  He  went  a  little  dis 
tance,  and  threw  himself  on  his  face,  upon  the 
ground,  and  prayed  that,  if  it  were  possible,  the 
hour  might  pass  from  him.  "  Abba  !  Father !  " 


THE   SCENE   IN   THE   GARDEN.  227 

he  cried,  "  all  things  are  possible  unto  thee  ;  take 
away  this  cup  from  me  !  Nevertheless,  not  what 
I  will,  but  what  thou  wilt."  Three  times,  at  inter 
vals,  he  repeated  this  prayer.  The  struggle  of 
feeling,  Luke  tells  us,  amounted  to  agony.  The 
sweat  poured  from  him  like  drops  of  blood,  and 
he  prayed  more  and  more  earnestly.  He  was  not 
unanswered.  An  angel  appeared  from  heaven, 
strengthening  him.  And  he  rose  up,  calm,  strong, 
and  ready  to  endure,  with  a  fortitude  which  never 
for  a  moment  shrunk  back. 

Meantime  the  disciples,  overcome  with  excite 
ment,  fatigue,  and  grief,  gave  way  to  drowsiness 
and  fell  asleep.  He  returned  to  them  again  and 
again  in  the  intervals  of  his  own  distress,  hoping 
to  find  one  word,  at  least,  of  sympathy,  from 
those  who  loved  him ;  but  they  were  asleep. 
"  Simon,"  said  he,  addressing  the  apostle  who 
had  been  most  forward  in  his  promises  of  aid,  — 
"  Simon,  sleepest  thou  ?  Couldst  thou  not  watch 
with  me  one  hour  ?  "  Then  reminding  them  of 
their  situation  and  perils,  he  urged  them  to  watch 
and  pray ;  for,  however  prepared  they  might  be 
in  disposition  and  heart,  in  body  they  were  weak, 
and  might  be  overcome  when  least  expecting  it. 
But  they  did  not  sufficiently  comprehend  either 
his  situation  or  their  own  to  be  kept  awake  by  it. 
They  fell  asleep  again  as  soon  as  he  turned  away 
from  them. 


228  THE   LIFE   OF   THE   SAVIOUR. 

He  had  just  roused  them  the  third  time,  when 
lights  were  seen  approaching,  and  the  band  of 
officers  and  soldiers  entered  the  garden  to  appre 
hend  him,  with  Judas  at  their  head.  This  false 
disciple,  adding  insult  to  treachery,  came  boldly 
to  his  Lord,  cried,  "Hail,  Master!"  and  kissed 
him.  This  was  the  sign  by  which  his  person  was 
to  be  pointed  out  to  the  officers.  "  Judas,"  said 
the  Saviour  meekly,  "  betrayest  thou  the  Son  of 
man  with  a  kiss  ?  "  Then,  advancing  to  the  com 
pany,  he  inquired,  "  Whom  seek  ye  ?  "  "  Jesus 
of  Nazareth,"  they  replied  ;  and  when  they  found 
themselves  in  the  presence  of  the  person  of  whose 
power  and  goodness  they  had  heard  so  much,  they 
were  struck  with  involuntary  awe,  and  started 
back,  and  fell  to  the  ground.  He  again  spoke  to 
them,  and,  begging  them  to  permit  his  disciples  to 
depart,  surrendered  himself  into  their  hands. 

The  disciples,  roused  suddenly  from  their  sleep, 
and  perceiving  the  band  of  armed  men,  appear  to 
have  been  amazed  and  panic-struck.  Peter,  al 
ways  hasty,  drew  his  sword,  and  wounded  one  of 
the  men.  But  Jesus  healed  the  wound  with  a 
touch,  and  rebuked  the  impetuous  disciple  ;  he 
reminded  him  that  force  could  only  lead  to  evil ; 
that  his  submission  was  voluntary  ;  that  even  now, 
if  he  should  ask  it,  Heaven  would  interpose  for 
his  rescue ;  but  that  this  would  be  inconsistent 
with  the  great  purposes  of  God,  for  "  how  then 


HE  IS  LED   BEFORE  THE   SANHEDRIM.  229 

should  the  Scriptures  be  fulfilled  ?  "  The  other 
disciples  offered  no  resistance.  They  appear  to 
have  stood  by,  passive  and  bewildered.  They 
were  taken  by  surprise,  and  obeyed  the  impulse 
of  the  moment,  and  fled.  A  few  hours  before 
they  had  declared,  as  they  had  doubtless  felt,  that 
they  would  abide  by  their  Master  to  the  last.  But 
they  did  not  know  themselves  so  well  as  he  did ; 
and  when  the  hour  of  which  he  had  warned  them 
came,  they  forgot  their  affection  and  their  promises, 
and  deserted  him.  They  left  their  teacher,  their 
benefactor,  their  friend,  to  pass  alone,  without 
sympathy,  through  the  trying  scenes  of  his  ex 
tremity.  Two  ventured  to  follow  him  at  a  dis 
tance  ;  but  the  others  disappeared. 

Jesus  was  led  away,  bound,  to  the  presence  of 
the  Sanhedrim,  by  whose  orders  he  had  been  ap 
prehended. 

This  Council,  the  highest  and  most  sacred 
court  of  the  Jews,  consisted  of  seventy  persons, 
and  is  often  intended  in  the  New  Testament 
when  "  the  chief  priests,  elders,  and  scribes " 
are  spoken  of.  Some  argue  that  it  was  the  same 
council  with  that  constituted  by  Moses  in  the  wil 
derness,  continued  down  through  all  the  changes 
of  the  nation ;  but  it  was,  more  probably,  of  a  later 
origin.  It  had  supreme  authority  in  all  matters 
peculiar  to  the  Mosaic  institutions,  and  was  al 
lowed  to  exercise  it  even  under  the  dominion  of 
the  Romans. 


280  THE  LIFE   OF   THE   SAVIOUR. 

The  regular  place  of  meeting  of  the  Sanhe 
drim  was  in  a  circular  hall  of  the  temple,  in 
the  court  of  the  priests.  The  Jews  say,  that, 
about  forty  years  before  the  destruction  of  the 
city,  the  meetings  ceased  to  be  held  in  that 
place.  On  the  present  occasion,  the  venerable 
court  assembled  at  the  palace  of  the  high-priest, 
Caiaphas,  —  the  same  who,  at  a  former  meeting, 
had  recommended  the  policy  of  putting  Jesus  to 
death  in  order  to  save  the  nation  from  the  dis 
pleasure  of  the  Romans.  The  members  of  the 
council  seem  to  have  remained  there  during  the 
night,  awaiting  the  performance  of  Judas's  prom 
ise.  And  there  they  were,  when,  in  the  darkness 
of  the  early  morning,  their  officers  arrived  with 
the  man  whose  life  they  had  so  long  and  so 
eagerly  sought.  They  had  in  vain  attempted  to 
seize  him  during  the  day ;  the  night  was  the  only 
time,  and  it  was  a  fit  time,  for  their  work  of  dark 
ness. 

Before  these  prejudiced  men,  —  who  had  long 
ago  resolved  on  his  death,  whose  malice  had  be 
come  exasperated  by  his  so  long  escaping  them, 
and  who  were  now  probably  more  than  ever  ex 
cited  because  obliged  to  assemble  at  an  unseason 
able  hour  for  fear  of  the  people,  —  their  innocent 
victim  was  brought  in  bound.  The  proceedings 
began  with  a  show  of  moderation,  but  not  as  a 
fair  trial  would  have  begun.  The  high-priest 


HE  IS  CONDEMNED  BY  THE  SANHEDRIM.   231 

interrogated  the  prisoner  respecting  his  disciples 
and  his  doctrine.  To  this  Jesus  replied,  that  he 
had  lived  and  taught  publicly ;  what  he  had  done 
was  before  the  world ;  witnesses  might  easily  be 
found  to  testify  on  this  head ;  he  was  not  himself 
the  proper  person  to  be  inquired  of.  It  shows 
the  temper  of  the  tribunal,  that  for  this  reply  one 
of  the  officers  was  permitted  to  strike  Jesus.  Yet 
he  had  plainly  done  nothing  but  state  the  proper 
course  of  proceeding.  If  he  was  on  trial,  wit 
nesses  should  be  summoned. 

A  show  was  then  made  of  calling  witnesses. 
But  it  was  not  easy  to  find  such  as  would  answer 
the  purpose.  At  length  two  men  came  forward, 
and  declared  that  they  had  heard  him  say,  "  I 
am  able  to  destroy  the  temple  of  God,  and  to 
build  it  in  three  days."  Something  like  this  he 
had  said  at  the  preceding  Passover ;  and  that 
must  have  been  a  faultless  life  indeed,  from  which 
nothing  more  could  be  gathered  that  would  bear 
a  criminal  construction.  As.  if  this  were  a  hei 
nous  offence,  and  nothing  further  need  be  required, 
the  high-priest  rose  from  his  seat,  and  asked  the 
prisoner  what  he  had  to  reply.  Jesus  had  al 
ready  perceived  how  vain  it  was  to  speak,  and 
remained  silent.  But  it  was  necessary,  if  possi 
ble,  to  extort  from  his  own  mouth  something  which 
might  serve  to  justify  their  proceeding  against 
him.  Therefore  the  high-priest  said,  "  I  adjure 


232  THE    LIFE    OF   THE   SAVIOUR. 

thee,  by  the  living  God,  that  thou  tell  us  whether 
thou  be  the  Christ,  the  Son  of  God."  This  was 
the  regular  form  of  a  judicial  oath.  Jesus  felt- 
bound  to  reply;  and  declared  that  he  was  not 
only  the  Messiah,  but  that  they  should  witness 
his  glory  and  exaltation.  Upon  hearing  this,  the 
high-priest  declared  it  to  be  blasphemy,  rent  his 
garments  to  express  his  horror,  and  appealed  to 
the  council  that  no  further  testimony  was  ne 
cessary.  To  this  they  all  assented,  and  pro 
nounced  sentence  of  death.  Then  ensued  a  scene 
of  outrage  which  would  not  be  tolerated  in  the 
presence  of  any  modern  tribunal  in  the  civilized 
world.  He  was  buffeted,  spit  upon,  derided,  and 
the  officers  and  servants  made  him  their  mockery 
and  sport. 

If  we  rightly  understand  the  account,  there 
was  now  a  little  pause  in  the  doings  of  the  coun 
cil  ;  for  it  is  said  to  have  come  together  again  at 
daybreak,  to  consult  as  to  the  manner  of  carry 
ing  their  sentence  into  execution.  By  the  law  of 
Moses,  a  person  convicted  of  blasphemy  should 
be  stoned  to  death.  But  whether  the  council 
really  did  not  now  possess  this  power,  which  is 
uncertain,  or  whether  they  apprehended  that  the 
people  would  rise  to  prevent  them,  or  whether 
they  sought  to  gratify  their  malice  by  exposing 
him  to  a  death  more  cruel  and  ignominious,  — 
whichever  the  reason  might  be,  they  determined 


PETER   DENIES   HIM.  233 

to  carry  him  before  the  governor  on  a  charge  of 
sedition  and  treason. 

During  all  this  painful  scene,  no  one  had  ap 
peared  for  Jesus,  no  one  had  spoken  for  him. 
Only  two  of  his  disciples  had  even  had  the  cour 
age  to  follow  him.  One  of  these,  generally  sup 
posed  to  be  John,  being  known  to  the  high-priest, 
had  found  easy  admission  to  his  house,  and  ob 
tained  admittance  for  Peter  also.  Where  John 
placed  himself,  he  has  not  told  us.  Peter  mingled 
with  the  servants  who  were  sitting  around  a  fire 
in  the  hall,  and  hoped  to  escape  notice  while  he 
observed  what  was  going  forward.  What  he  saw 
and  heard  agitated  and  intimidated  him ;  so  that, 
when  one  person  after  another  recognized  him  as 
a  follower  of  Jesus,  he  stoutly  denied  it ;  and 
when  at  last  the  proof  seemed  to  be  growing 
stronger,  and  detection  to  be  unavoidable,  he  a 
third  time  denied  it  with  oaths.  At  this  moment 
the  cock  crew,  and  the  recollection  of  his  Master's 
words  and  a  sense  of  his  own  baseness  rushed 
upon  his  mind.  He  looked  toward  Jesus,  and 
met  his  eye  fixed  full  upon  him.  He  could  not 
bear  it.  He  rushed  out,  and  burst  into  tears. 

So  fell  the  first  and  most  ardent  of  the  apostles. 
But  he  repented,  and  rose  again,  and  obtained 
mercy,  and  lived  to  compensate  for  his  temporary 
defection.  Not  so  with  that  more  unhappy  man 
who  had  deliberately  betrayed  his  Lord.  He,  in- 


234  THE   LIFE   OF   THE   SAVIOUR. 

deed,  sorrowed  for  his  sin  ;  but  it  was  the  sorrow 
of  despair.  When  he  found  that  Jesus  was  con 
demned,  he  was  seized  with  remorse  ;  he  carried 
back  the  money  to  the  priests,  declaring  that  he 
had  betrayed  innocent  blood ;  they  derided  him 
for  his  scruples ;  and  he  went  away  in  a  state  of 
desperation,  and  destroyed  himself. 


HE  IS   BROUGHT   BEFORE  PILATE.  235 


CHAPTER  XX. 

JESUS  IS  BROUGHT  BEFORE  PILATE,  AND  CONDEMNED. 

THE  stated  residence  of  the  Roman  governors 
of  Judaea  was  Cesarea,  a  town  on  the  sea-coast. 
At  the  great  festivals  they  came  to  Jerusalem  to 
enjoy  the  pomp  of  the  occasion,  and  attend  to  the 
administration  of  justice.  Pilate  was  accordingly 
now  in  the  city.  He  had  heen  governor  for 
about  five  years ;  and  was  acquainted  with  the 
peculiarities  of  the  people  and  of  their  institu 
tions. 

It  was  yet  early  in  the  morning,  when  the 
members  of  the  council,  removing  from  the  house 
of  Caiaphas,  presented  themselves  with  Jesus  at 
the  Pra3torium,  for  so  the  palace  of  the  governor 
was  called.  Jesus  was  led  into  the  presence  of 
Pilate ;  but  his  accusers  remained  without ;  for 
they  could  not  enter  the  house  of  a  Gentile  with 
out  danger  of  contracting  a  pollution  which  would 
unfit  them  for  participating  in  the  festival.  They 
could  do  a  great  injustice,  but  they  would  not 
endure  a  small  defilement.  So  much  stronger 

Matthewxxvii.il.    Mark  xv.  1.    Luke  xxiii.  1.    John  xviii.  28. 


236  THE   LIFE   OF   THE   SAVIOUR. 

was  their  superstition  than  their  principle.  Ac 
cordingly  they  remained  at  the  tribunal  in  front  of 
the  palace.  The  governors  were  accustomed  to 
administer  justice  in  the  open  air;  and  the  tribu 
nal  was  erected  for  that  purpose  on  a  pavement  of 
mosaic. 

The  governor  came  out  to  them  to  inquire  into 
the  nature  of  the  accusation  ;  and,  being  probably 
desirous  to  get  rid  of  an  affair  which  he  supposed 
to  concern  their  own  peculiar  customs,  directed 
them  to  take  Jesus,  and  deal  with  him  according 
to  their  law.  They  replied  that  it  was  not  law 
ful  for  them  to  put  any  man  to  death.  It  has 
been  a  great  question,  whether  this  was  true  in 
its  full  extent,  or  whether  they  only  meant  to  bo 
understood  as  intimating  that  the  offence  of  Jesus 
was  against  the  Roman  government,  and  not 
against  their  own  institutions.  They  added  what 
is  to  be  considered  as  their  formal  indictment: 
"  We  found  this  man  perverting  the  nation,  and 
forbidding  to  give  tribute  to  Cassar,  saying  that 
he  himself  is  Christ,  a  king."  It  was  a  charge  of 
sedition  and  rebellion. 

Pilate  retired,  and  interrogated  Jesus.  He  did 
not  deny  that  he  was  king  of  the  Jews  ;  but  he  ex 
plained  that  his  was  a  kingdom  not  of  this  world, 
and  such  as  would  not  at  all  interfere  with  the 
kingdom  of  Caesar ;  adding,  that  the  great  office 
which  he  had  to  discharge  was  that  of  establish- 


HE  IS  EXAMINED   BY   PILATE.  237 

ing  TRUTH.  Pilate  not  understanding  tins,  or 
thinking  it  nothing  to  the  purpose,  immediately 
went  out  again,  and  declared  to  his  accusers 
that  he  found  the  prisoner  innocent  of  all  crime. 
This  rendered  them  only  the  more  fierce,  as  Luke 
expresses  it ;  and,  varying  the  terms  of  the  accu 
sation  a  little,  they  charged  him  with  exciting 
sedition  among  the  people,  from  Galilee  to  Jeru 
salem. 

Finding  Jesus  to  be  a  Galilean,  Pilate  sent  him 
to  Herod,  who  was  at  this  time  in  the  city,  having 
come  up  to  pass  there  the  season  of  the  festival. 
He  doubtless  felt  relieved  at  the  prospect  of  shift 
ing  off  the  responsibility  of  so  delicate  a  case  upon 
another  magistrate. 

Herod,  as  has  appeared  in  the  course  of  the 
history,  had  long  been  desirous  of  seeing  the  ex 
traordinary  prophet  who  had  been  so  famous  in  his 
province  ;  but  Jesus  had  taken  care  to  avoid  him. 
The  tetrarch  was  rejoiced  to  meet  him  at  last, 
and  strove  to  gratify  his  curiosity  by  inducing 
him  to  perform  some  such  miracle  as  he  had 
heard  of,  and  by  asking  a  variety  of  questions. 
But  Jesus  refused  to  answer  the  idle  questioner. 
Herod  was  irritated ;  and,  learning  the  nature  of 
the  accusations  against  him,  insulted  his  royal 
pretensions  by  clothing  him  in  a  gorgeous  robe, 
and  sent  him  back  to  Pilate.  This  interchange 
of  civilities  was  the  means  of  restoring  a  good 


238  THE  LIFE   OF   THE   SAVIOUR. 

understanding  between  the  two  magistrates,  It 
could  not  have  occupied  a  great  deal  of  time,  es 
pecially  if  Herod  and  Pilate  resided,  as  some  have 
supposed,  in  different  apartments  of  the  great 
palace  built  by  Herod  the  Great. 

The  governor  was  entirely  satisfied  that  Jesus 
was  innocent  of  the  charges  urged  against  him, 
and  perfectly  aware  that  they  had  been  made  ma 
liciously.  He  was  desirous,  therefore,  to  discharge 
him.  This  desire  was  strengthened  by  a  message 
brought  to  him  from  his  wife,  who  had  been 
troubled  respecting  Jesus  in  a  dream,  and  who 
entreated  him  to  "  have  nothing  to  do  with  that 
just  man."  When,  therefore,  the  prisoner  was 
brought  back  to  him  from  Herod,  he  made  an 
other  attempt  to  save  him ;  not  by  directly  exert 
ing  his  authority  in  releasing  him,  —  he  had  not 
moral  courage  enough  for  this,  —  but  by  appealing 
to  the  magnanimity  of  the  accusers.  It  was  cus 
tomary  for  the  governor  to  honor  the  feast  by 
granting  pardon  to  some  criminal.  He  proposed 
that  Jesus  should  receive  this  boon.  But  the 
chief  priests  and  elders  instigated  the  people  to 
refuse  the  proposal.  "  Away  with  him,"  they 
cried,  "  and  release  to  us  Barabbas."  Now  Ba- 
rabbas  was  a  robber  who  had  been  convicted  of 
sedition  and  murder.  "  What  then,"  asked  Pilate, 
"  shall  I  do  with  Jesus,  who  is  called  Christ  ?  " 
They  cried  out,  "  Crucify  him  !  "  The  governor 


PILATE  ENDEAVORS   TO   SAVE   HIM.  239 

still  parleyed.  "  Why  ? "  said  lie,  "  what  evil  hath 
he  done  ? "  But  the  mob  had  become  excited 
and  impatient.  Neither  argument  nor  entreaty 
could  avail.  They  only  shouted  the  more  loudly 
and  fiercely,  "  Crucify  him,  crucify  him  !  " 

When  Pilate  perceived  that  expostulation  was 
vain,  and  that  there  was  danger  of  a  serious  tu 
mult,  he  yielded ;  and  to  show  that  he  did  so  re 
luctantly,  he  took  a  vessel  of  water,  and  publicly 
washed  his  hands,  saying,  "  I  am  innocent  of  the 
blood  of  this  just  person ;  see  ye  to  it."  The 
infatuated  people  cried  out,  "  His  blood  be  on  us 
and  on  our  children !  "  Little  did  they  guess  the 
extent  of  the  dreadful  imprecation.  It  was  fol 
lowed,  in  the  retributions  of  Providence,  by  ca 
lamities  such  as  perhaps  no  other  nation  ever  en 
dured,  by  the  ruin  of  their  city  and  the  disper 
sion  of  their  people. 

Crucifixion  was  the  Roman  punishment  for  se 
dition,  and  as  such  was  demanded  for  Jesus.  It 
was  always  preceded  by  scourging.  To  this  pre 
liminary  cruelty  the  Saviour  was  now  publicly 
subjected.  He  was  then  led  back  into  the  court 
of  the  Praetorium.  The  soldiers  of  the  band  upon 
duty  there  gathered  around  him,  and  in  heartless 
sport  derided  and  insulted  him.  In  mockery  of 
his  regal  title  they  clothed  him  in  a  robe  of  impe 
rial  purple,  placed  upon  his  head  a  crown  which 
they  had  made  of  thorns,  and  put  a  reed  into  his 


240  THE   LIFE    OF   THE   SAVIOUR. 

shackled  hands  for  a  sceptre.  They  bowed  the 
knee  before  him,  and  saluted  him  with,  "  Hail ! 
King  of  the  Jews  !  " 

Pilate  was  still  willing  to  make  one  more  at 
tempt  to  save  him.  He  caused  Jesus  to  be  led 
out  again,  and,  presenting  him  in  his  condition  of 
wretchedness  to  the  people,  sought  to  move  them 
to  relent.  He  urged  again,  that  he  had  found 
him  guiltless  of  all  offence.  But  the  only  answer 
he  received  was  the  hideous  shout  of  "  Crucify 
him,  crucify  him  !  "  Pilate  answered,  "  Take  ye 
him  and  crucify  him ;  for  I  find  no  fault  in  him." 
Finding  the  governor  thus  resolute  to  maintain 
his  innocence,  they  replied  that,  however  it  might 
be  with  the  charge  of  sedition,  he  deserved  death, 
by  the  Jewish  law,  for  his  blasphemy  ;  he  had  de 
clared  himself  to  be  the  Son  of  God.  This  was 
giving  a  new  aspect  to  the  affair.  Pilate  did  not 
know  what  meaning  the  Jews  attached  to  the  title ; 
but  he  believed,  as  the  heathen  did,  that  the  sons 
of  some  of  the  deities  were  often  found  among 
men.  He  therefore  went  back  to  Jesus,  who  had 
been  again  withdrawn  to  the  Praetorium,  and  asked 
him,  with  some  uneasiness,  who  he  claimed  to 
be,  and  what  was  his  origin.  To  this  question, 
Jesus,  who  knew  that  enough  had  been  already 
said,  made  no  reply.  Pilate  then  reminded  him 
that  he  was  in  his  power,  and  that  his  life  or  death 

John  xix. 


HE   IS   CONDEMNED.  241 

might  depend  on  his  answer.  Jesus  answered, 
that  the  governor  had  that  power  only  through  Di 
vine  permission ;  and  therefore,  he  added,  —  ready, 
as  he  ever  was,  to  make  allowance, — "  he  who  de 
livered  me  unto  thee  hath  the  greater  sin." 

The  result  of  this  conversation  was  that  Pilate 
returned  to  the  people  more  than  ever  anxious  to 
save  his  prisoner.  But  they  still  had  one  argu 
ment  in  reserve, — the  displeasure  of  the  Emperor. 
"  If  thou  let  this  man  go,"  they  said,  "  thou  art 
not  Caesar's  friend."  Pilate  well  knew  the  jeal 
ous  and  unreasonable  temper  of  Tiberius,  and 
that,  if  the  Jews  should  make  an  unfavorable 
report  of  this  proceeding,  it  might  excite  that 
tyrant  to  ruin  him  at  once.  He  dared  not  meet 
the  hazard.  He  sat  down  on  the  tribunal,  caused 
Jesus  to  be  brought  before  him,  passed  the  sen 
tence  which  his  accusers  had  desired,  and  de 
livered  him  into  their  hands. 


11 


242  THE  LIFE   OF  THE   SAVIOUR. 


CHAPTER  XXI. 

THE   CRUCIFIXION. 

IT  is  not  easy  for  us,  at  the  present  day,  to 
conceive  the  terrible  suffering  of  a  death  by  cru 
cifixion,  or  to  understand  the  disgrace  which  was 
attached  to  it.  It  was  the  most  shameful,  as  well 
as  cruel,  of  all  modes  of  execution.  It  was  re 
served  for  the  most  abandoned  malefactors  and 
for  slaves.  When  we  speak  of  the  disgrace  of 
being  condemned  to  the  gallows,  we  present  no 
picture  of  ignominy  to  be  compared  with  that 
which  pertained  to  crucifixion. 

The  form  of  the  cross  is  familiar  to  us.  But 
it  is  commonly  represented  as  of  a  far  greater  alti 
tude  than  really  belonged  to  it.  It  was  rarely 
more  than  ten  feet  in  height.  The  upright  beam, 
which  was  planted  in  the  ground,  was  called  the 
tree;  and  hence  the  Apostle  Paul  uses  that  name 
for  the  cross.  Near  the  top  it  was  crossed  by  a 
bar  at  right  angles,  on  which  was  written  the 
crime  for  which  the  person  suffered.  To  the  ex 
tremities  of  this  his  hands  were  fastened  by  nails 
driven  through  the  palms.  Thus  the  whole  weight 


THE  CRUCIFIXION.  243 

of  his  body  was  suspended  by  his  hands,  except 
ing  as  he  partially  sat  on  a  small  projecting  piece 
of  wood.  His  feet  were  nailed  to  the  beam, 
but  without  anything  to  support  them.  In  this 
torturing  situation  the  poor  sufferer  hung  for 
many  hours,  and  died  at  last  in  indescribable 
agony.  So  terrible  was  the  torment,  that  it  be 
came  customary  to  give  the  victim  an  intoxicating 
drink  for  the  purpose  of  deadening  his  feelings ; 
and  the  executioners  often  hastened  the  time  of 
death  by  suffocation  or  otherwise,  especially  if 
the  struggle  continued  longer  than  a  day. 

This  was  the  suffering  to  which  the  blessed 
Jesus  was  destined.  No  interval  was  allowed 
between  the  sentence  and  its  execution.  He  was 
hurried  away  immediately,  carrying  on  his  shoul 
ders  the  cross  to  which  he  was  to  be  nailed ;  for 
it  was  part  of  the  cruelty  of  this  mode  of  punish 
ment,  that  the  condemned  should  bear  his  own 
instrument  of  torture.  Thus  he  was  led  through 
the  city  by  the  unfeeling  soldiers,  and  out  of  the 
western  gate,  on  the  side  of  the  city  opposite  to 
the  temple.  It  soon  appeared  that  the  watching 
and  fatigue  of  the  last  day  and  night  had  rendered 
him  incapable  of  sustaining  the  burden  of  his 
cross  ;  and  as  he  sunk  under  it,  the  soldiers 
seized  upon  Simon,  a  Cyrenian,  who  is  commonly 
thought  to  have  been  one  of  the  disciples,  and 

Matthew  xxvii.  32.     Mark  xv.  21.    Luke  xxiii.  26.    John  xix.  17. 


244  THE   LIFE   OF   THE   SAVIOUR. 

compelled  him  to  carry  his  Master's  burden. 
Mark  speaks  of  two  sons  of  this  man  by  name,  as 
if  it  had  been  accounted  an  honor  to  be  the  chil 
dren  of  him  who  had  thus  helped  his  Lord  in  an 
hour  of  need. 

The  crowd  of  spectators,  as  might  be  expected, 
was  immense.  The  whole  male  population  of 
Juda3a  was  assembled  at  the  city,  and  the  history 
and  character  of  the  sufferer  were  too  well  known 
not  to  excite  a  universal  and  intense  interest. 
The  inhabitants  of  the  city,  being  under  the  im 
mediate  influence  of  the  leading  men,  had  never 
been  friendly  to  him,  and  they  undoubtedly  com 
posed  the  principal  part  of  the  mob  which  had 
crowded  around  the  tribunal  in  the  morning,  and 
intimidated  the  governor.  Many  too,  without 
doubt,  who  had  joined  in  honoring  him  when  they 
thought  him  the  Messiah,  on  the  preceding  Sun 
day,  now  turned  violently  against  him  in  revenge 
for  their  disappointment,  when  they  fancied  him 
proved  to  be  an  impostor.  Still,  however,  it  could 
not  be  that  enemies  alone  attended  the  melan 
choly  procession.  Multitudes  there  must  have 
been  whose  attachment  for  a  matchless  benefac 
tor  survived  the  disappointment  of  the  day,  and 
who  now  followed  him  with  heavy  hearts  and  tear 
ful  eyes  to  the  place  of  his  suffering. 

It  was  about  the  third  hour,  or  nine  o'clock  in 
the  morning,  when  they  arrived  at  the  place  of 


THE   CRUCIFIXION.  245 

execution.  This  was  a  small  eminence  on  the 
northwest  side  of  the  city,  not  far  from  the  walls. 
It  is  commonly  called  Mount  Calvary ;  but  its 
elevation  is  so  slight  that  it  hardly  deserves  the 
name  of  a  mountain.  Here  the  Saviour  was 
crucified  in  company  with  two  malefactors,  one 
on  each  side  of  him.  The  soldiers  offered  him 
the  customary  draught  of  stupefying  ingredients ; 
but  he  refused  it ;  he  would  take  nothing  which 
should  deaden  his  feelings  or  cloud  his  perception. 
He  would  die  with  his  faculties  in  all  their  bright 
ness. 

The  scene  which  followed  is  too  painful  to  be 
dwelt  upon.  The  soldiers  sat  down  in  sport  at 
the  foot  of  the  cross,  dividing  part  of  his  raiment 
among  themselves,  and  throwing  dice  for  his 
woven  and  seamless  coat.  The  brutal  mob,  that 
crowded  around,  vented  their  enmity  in  cries  of 
insult  and  derision.  Even  the  priests  and  scribes 
and  elders,  men  of  distinction  and  dignity,  joined 
in  the  mockery,  and  poured  out  their  malignant 
revenge  on  the  meek  and  patient  sufferer.  Nay, 
one  of  the  malefactors,  who  hung  groaning  at 
his  side,  joined  the  dreadful  ribaldry.  But  all 
this  the  meek  and  patient  sufferer  heeded  not, 
except  that  it  drew  forth  a  prayer  for  their  for 
giveness.  He  seemed  to  have  110  ear  for  the  cries 
that  were  filling  the  air.  But  to  other  things  he 
was  attentive,  and  exhibited  the  same  readiness 


246  THE  LIFE  OF  THE  SAVIOUR. 

to  think  and  feel  for  others  which  he  had  dis 
played  in  his  days  of  power.  When,  during  the 
painful  progress  from  the  city,  he  observed  the 
women  in  the  crowd  lamenting,  he  turned  to 
them  and  said,  "Daughters  of  Jerusalem!  weep 
not  for  me,  but  weep  for  yourselves  and  for  your 
children."  When  one  of  the  malefactors  ap 
pealed  to  him  for  mercy,  he  answered  him  with 
ready  words  of  encouragement  and  promise. 
When  he  looked  round  upon  the  crowd,  and  saw 
there,  amid  a  group  of  weeping  friends,  his  dis 
consolate  mother,  he  remembered  what  she  must 
endure  at  his  loss,  and  felt  for  her  bereaved  and 
desolate  loneliness.  He  turned  therefore  to  his 
favorite  disciple,  John,  who  was  standing  with 
her,  and  charged  him  to  regard  her  as  his  mother, 
—  a  charge  which,  John  assures  us,  he  faithfully 
observed,  giving  her  a  home  in  his  own  house. 

At  about  noon,  the  day  grew  dark  ;  not  from  an 
eclipse  of  the  sun,  for  the  moon  was  at  the  full. 
It  was  a  supernatural  obscurity,  which  extended 
over  the  land,  and  lasted  for  three  hours.  At 
that  time  the  Saviour's  sufferings  had  continued 
for  six  hours.  They  were  now  drawing  toward  a 
close  ;  and,  as  it  is  usual  for  the  pains  of  this  death 
to  be  growing  constantly  more  dreadful  to  the  last, 
they  appear  to  have  increased  in  severity.  Ho 
cried  out,  "  My  God,  my  God,  why  hast  thou  for 
saken  me  ? "  They  are  the  words  which  form  the 


THE   CRUCIFIXION.  247 

beginning  of  the  twenty-second  Psalm ;  and  he 
is  thought  to  have  repeated  them,  in  order  to  draw 
attention  to  a  passage  of  Scripture  so  descriptive 
of  his  condition.  He  then  complained  of  thirst, 
and  a  soldier  put  to  his  mouth  a  sponge  soaked  in 
vinegar.  All  was  now  over.  He  exclaimed,  "  It 
is  finished ! "  and,  devoutly  addressing  God  with 
the  words,  "  Father,  into  thy  hands  I  commend 
my  spirit !  "  he  breathed  his  last. 

Then  occurred  other  prodigies  to  attest  the 
dignity  of  the  person  who  had  suffered,  and  the 
interposition  of  a  Divine  Ijand.  The  veil  of  the 
temple  was  rent  from  top  to  bottom ;  the  earth 
quaked ;  the  rocks  were  torn  asunder ;  the  graves 
were  opened ;  and  some  of  the  dead  came  back 
to  life.  It  was  impossible  to  mistake  these  signs. 
The  centurion  who  presided  at  the  execution 
exclaimed,  "  Truly  this  was  the  Son  of  God ! " 
And  the  people  who  had  come  together,  awe 
struck  and  alarmed,  smote  their  breasts,  and  re 
turned. 

It  was  the  custom  with  the  Romans  to  leave 
the  bodies  of  crucified  criminals  exposed  on  the 
cross  without  burial ;  but  they  made  an  exception 
in  Judaea,  because  the  law  of  Moses  commanded 
that  all  such  should  be  buried  before  night.  The 
Jews  were  particularly  desirous  that  this  should 
be  done  at  the  present  time,  because  at  the  set 
ting  of  the  sun  the  Sabbath  was  to  begin,  and  a 


248  THE   LIFE   OF   THE   SAVIOUR. 

Sabbath  during  the  Passover  was  a  day  of  more 
than  ordinary  sacredness.  The  soldiers  were  ac 
cordingly  directed  to  hasten  the  death  of  the  suf 
ferers  by  breaking  the  bones  of  their  legs.  But 
finding,  to  their  surprise,  that  Jesus  had  already 
expired,  they  forbore  to  commit  this  violence  on 
his  body.  One  of  the  soldiers,  however,  from 
what  motive  we  do  not  know,  thrust  a  spear  into 
his  side.  It  was  thus  put  beyond  all  doubt  that  lie 
was  actually  dead  ;  for  the  wound  was  followed  by 
a  mixed  flowing  of  blood  and  water,  which  could 
have  come  only  from  the  region  about  the  heart. 
It  was  of  great  consequence  to  put  this  fact  be 
yond  question,  because  upon  this  must  depend 
the  all-important  fact  of  the  resurrection  which 
followed. 

The  last  hours  of  Jesus  were  not  wholly  unat 
tended  by  the  kindnesses  of  friends.  Of  the 
apostles,  John  at  least,  and  perhaps  others,  were 
present  at  the  crucifixion.  So  also  were  many  of 
those  devoted  female  friends  who  had  accompa 
nied  him  from  Galilee.  And  now,  when  the  last 
agony  was  past,  two  disciples  from  among  persons 
of  dignity  and  wealth  obtained  his  body  from  the 
governor,  that  they  might  give  it  a  decent  and 
affectionate  burial.  These  were  Joseph  of  Ari- 
mathea  and  Nicodemus.  They  took  the  body  of 
their  departed  friend,  and,  hastily  preparing  it  for 
interment,  conveyed  it  into  a  garden  near  the 


THE  CRUCIFIXION.  249 

place  of  crucifixion,  and  placed  it  in  a  new  tomb 
belonging  to  Josepb.  Tbe  women  from  Galilee 
attended,  and  saw  where  he  was  laid.  None  of 
them  imagined  that  they  should  ever  behold  his 
face  again.  And  when  they  had  placed  a  stone 
at  the  mouth  of  the  cave,  they  felt  that  all  they 
had  most  honored  and  loved  was  buried  there  for 
ever. 

But  his  enemies  remembered  what  his  friends 
had  forgotten,  —  that  he  had  spoken  of  rising 
again  on  the  third  day.  Not  that  they  expected 
any  such  event ;  but  they  feared  that  the  disciples 
might  remove  the  body,  and  pretend  that  he  had 
risen.  They  therefore  sealed  the  door  of  the 
sepulchre,  and  placed  a  guard  of  soldiers  there  to 
keep  all  secure. 

And  here,  to  all  human  appearance,  was  the 
close  of  expectations  from  Jesus  of  Nazareth. 
Executed  as  a  criminal,  his  immediate  followers 
dispersed,  and  a  Roman  guard  watching  over  his 
tomb,  the  mind  of  man  could  not  conjecture  that 
he  would  ever  again  be  heard  of  except  as  one  of 
the  many  unsuccessful  adventurers  who  had  ex 
cited  and  disappointed  the  hopes  of  a  credulous 
people.  His  enemies  had  completely  triumphed. 
His  adherents  were  wholly  disheartened.  Noth 
ing  can  account  for  the  revival  of  his  cause  and 
the  spread  of  his  religion,  except  that  they  were 
the  special  charge  of  a  superintending  Providence. 
11* 


250  THE   LIFE   OF   THE   SAVIOUR. 

Most  truly  did  Gamaliel  declare,  a  few  weeks 
afterward,  that,  if  this  enterprise  had  a  human 
origin,  it  would  come  to  naught.  For  all  the 
power  of  man  was  exerted  to  overthrow  it.  That 
it  was  not  overthrown  proves  it  to  have  been  up 
held  by  the  power  of  God. 


THE   RESURRECTION.  251 


CHAPTER  XXII. 

THE  RESURRECTION   AND   ASCENSION. 

THE  Sabbath  came,  with  its  holy  hours  of  wor 
ship  and  rest.  The  incense  and  the  sacrifices 
were  offered  up  in  the  temple,  and  its  ample 
courts  resounded  with  the  tread  of  innumerable 
worshippers,  and  the  voices  of  those  who  sang 
praise.  There  were  no  signs  to  show  that  the 
glory  of  Israel,  the  object  of  so  many  prophecies, 
the  desire  of  all  nations,  the  great  benefactor  of 
the  human  race,  had  just  been  rudely  destroyed 
by  the  people  whom  he  had  come  to  bless.  The 
festival  went  on,  and  the  crowded  city  rejoiced. 
The  religious  leaders,  wrapt  up  in  their  bigotry 
and  self-importance,  exulted  in  an  achievement 
which  was  to  bring  down  ruin  upon  them  from 
the  God  whom  they  had  offended ;  and  the  mass 
of  the  people,  ignorant  and  blind,  were  content 
to  have  gratified  their  passions  and  the  will  of 
their  superiors,  little  knowing  that  they  had  risen 
against  their  truest  friend.  Had  they  known  it, 
they  would  not  have  crucified  the  Lord  of  glory. 

But  all  were  not  thus.     There  were  friends  of 


252  THE   LIFE    OF   THE   SAVIOUR. 

that  holy  and  just  one,  who,  though  they  were 
far  from  a  full  comprehension  of  his  character, 
yet  mourned  him  in  the  depths  of  their  souls  as 
the  most  excellent  and  admirable  of  beings.  It 
is  easy  to  judge  what  was  the  gloom  of  this  day 
to  them.  To  the  eleven  apostles  especially,  who 
had  cause  to  feel  shame  for  their  desertion  of  him, 
as  well  as  grief  at  his  death,  it  must  have  been 
a  day  of  unmixed  sorrow  and  despair.  Not  a 
ray  of  light  appears  to  have  beamed  upon  their 
minds.  He  whom  they  had  loved,  trusted,  and 
followed  as  the  Redeemer  of  Israel,  had  been 
cut  down  by  their  side  ;  and  with  him  all  hope, 
all  gladness,  had  fled.  They  had  no  power,  so 
stupefied  were  they  by  a  calamity  for  which  they 
were  unprepared,  to  call  up  to  mind  the  conso 
lation  and  promises  by  which  he  had  attempted 
to  fortify  them  for  this  very  hour.  And,  instead 
of  rejoicing  in  the  confidence  of  his  revival,  they 
could  do  nothing  but  deplore  his  loss. 

Thus  the  Sabbath  passed  away,  and  the  dawn 
of  the  first  day  of  the  week  drew  nigh.  The  af 
fectionate  women,  who  had  accompanied  Joseph 
and  Nicodemus  when  they  hastily  deposited  the 
body  of  their  Master  in  the  tornb,  had  waited 
anxiously  for  the  dawn,  that  they  might  finish  the 
rites  of  burial.  They  had  prepared  the  custom 
ary  spices  and  ointments,  and  with  the  first  ray  of 

Matthew  xxviii.         Mark  xvi.         Luke  xxiv.         John  xx. 


THE  RESURRECTION.  253 

light  after  the  holy  time  was  passed,  they  made 
haste  to  return  and  complete  their  mournful  office. 
So  little  did  they  anticipate  the  event  which  was 
about  to  take  place  ! 

They  arrived  at  the  tomb,  and  to  their  astonish 
ment  found  it  open.  The  stone  had  been  rolled 
away  from  its  mouth.  They  entered  it,  and  to 
their  yet  greater  amazement  found  it  empty. 
While  perplexed  at  this,  they  were  addressed  by 
a  person  in  white  raiment,  whom  Matthew  de 
scribes  as  the  angel  who  had  rolled  away  the 
stone.  "  Why  seek  ye  the  living  among  the 
dead  ? "  said  he.  "  He  is  not  here,  he  is  risen 
as  he  told  you  he  should  do."  He  then  pointed 
them  to  the  empty  sepulchre,  and  bade  them  re 
turn  with  the  tidings  to  his  disciples. 

The  Evangelists  describe,  in  the  most  natural 
manner,  the  agitation  of  the  women  at  this  unex 
pected  address.  "  They  went  out  and  fled  from 
the  sepulchre  ;  they  trembled  and  were  amazed, 
neither  said  they  anything  to  any  one."  Thus 
they  came,  breathless  and  in  haste,  to  the  apos 
tles.  But  so  little  prepared  for  such  an  event 
were  these  men,  that  the  words  of  the  women 
seemed  to  them  like  idle  tales,  and  they  gave 
them  no  credit.  None  but  John  and  Peter  so 
much  as  went  to  examine  for  themselves ;  and 
they,  when  they  found  the  sepulchre  empty,  by  no 
means  inferred  that  Jesus  was  risen,  and  returned 
home  without  further  inquiry. 


254  THE   LIFE   OF  THE   SAVIOUR. 

No  so  Mary  Magdalene.  She  could  not  per 
suade  herself  to  withdraw,  but  remained  behind 
weeping.  And  she  soon  had  the  happiness  of 
seeing  and  speaking  to  her  risen  Master.  He 
came  to  her  from  the  garden,  as  she  stood  in  tears 
before  the  tomb.  At  first  she  did  not  recognize 
him,  so  absorbed  was  she  in  her  grief.  She  sup 
posed  him  to  be  the  gardener,  and  begged  him, 
if  he  had  removed  the  body  of  her  Lord,  to  inform 
her  whither.  Jesus  uttered  her  name ;  the  tones 
of  his  voice  pierced  to  her  heart,  and  she  knew 
him.  "My  Master!"  she  exclaimed;  —  and  it 
was  all  she  could  say.  She  would  have  detained 
him  to  express  her  gratitude  and  joy,  but  he 
would  not  permit  her ;  he  told  her  that  for  the 
present  he  should  remain  with  them  ;  "  but  go 
to  my  brethren,"  he  said,  for  thus  affectionately 
did  he  style  his  disciples,  "  and  say  to  them,  I 
ascend  unto  my  Father  and  your  Father,  and 
unto  my  God  and  your  God." 

Mary  found  the  eleven  still  mourning  and 
desponding ;  and  they  refused  to  give  credit  to 
her  story.  They  seemed  incapable  of  rising  above 
the  stupor  and  despair  in  which  they  had  been 
sunk. 

A  striking  picture  of  their  state  of  mind  on  this 
eventful  day  is  found  in  the  interview  which  took 
place  in  the  afternoon,  between  two  disciples,  as 
they  were  walking  to  Emmaus,  and  Jesus  him- 


HE  APPEARS  TO  THE  ELEVEN.       255 

self,  who  had  joined  them  on  the  road.  He  in 
quired  of  them  the  cause  of  their  sadness ;  and 
they,  supposing  him  a  stranger,  gave  him  the 
history  of  Jesus  and  his  death.  "  But  we  had 
trusted,"  they  added,  by  way  of  explaining  their 
grief,  "  that  it  had  been  he  who  should  have 
redeemed  Israel."  This  showed  that  they  still 
cherished  a  wrong  idea  of  his  redemption;  and 
they  repeated  the  stories  which  they  had  heard 
from  the  women  who  had  that  morning  visited 
the  tomb,  as  things  perfectly  incredible.  Jesus 
exclaimed  against  their  incredulity,  and  explained 
to  them  from  the  Scriptures,  how  the  sufferings 
and  resurrection  of  their  Master  had  been  fore 
told.  Still  they  did  not  suspect  it  to  be  he,  until 
he  blessed  the  bread  as  they  sat  down  to  supper. 
Then  they  knew  him ;  and  they  hastened  back  to 
Jerusalem  to  tell  the  other  disciples. 

Here  they  found  that  the  state  of  things  had 
somewhat  changed.  Peter  had  seen  his  Lord; 
and  upon  his  report  the  eleven  had  come  to 
gether,  believing  and  congratulating  each  other. 
The  two  from  Emmaus  had  hardly  added  their 
testimony  to  that  of  Peter,  when  Jesus  himself 
entered  among  them.  Their  minds  were  not  yet 
sufficiently  composed,  and  they  were  startled  at 
his  appearance.  They  doubted  if  it  were  not  that 
of  a  spirit.  But  he  reassured  them  by  allowing 

Luke  xxiv.  16. 


256  THE  LIFE   OF   THE   SAVIOUR. 

them  to  feel  of  his  flesh,  and  convince  themselves 
that  it  was  indeed  he.  And  when  they  could 
hardly  believe  it  for  joy,  as  Luke  expresses  it,  he 
put  the  matter  entirely  beyond  doubt  by  asking 
for  food,  and  eating  it  in  their  presence.  He  re 
mained  with  them  for  some  time,  enlightening  their 
minds,  clearing  up  their  doubts,  and  illustrating  the 
Scriptures  which  relate  to  the  Messiah.  He  ex 
plained  to  them  the  true  character  of  the  work  to 
which  he  had  appointed  them.  He  gave  them  a 
charge  to  publish  the  things  of  which  they  had  been 
witnesses,  and  to  preach  repentance  and  remission 
of  sins  in  his  name  to  all  nations  ;  directing  them, 
however,  to  remain  in  Jerusalem  until  they  should 
have  fully  received  power  from  on  high.  In  this 
he  referred  to  the  effusion  of  the  Spirit,  which  was 
to  take  place  fifty  days  afterward  at  the  feast  of 
Pentecost. 

Thus  were  the  minds  of  the  not  too  credulous 
apostles  put  at  rest.  They  were  convinced  that 
Jesus  had  been  restored  to  life,  and  they  began 
to  understand  something  of  the  meaning  of  much 
in  his  communications  which  had  formerly  been 
obscure  to  them.  Their  minds  began  to  open  to 
the  true  character  of  his  office,  and  the  grand  pur 
poses  of  his  mission.  But  more  than  the  instruc 
tions  of  an  evening  were  necessary  to  change  their 
long-established  habits  of  thought,  and  imbue 
them  thoroughly  with  the  spiritual  views  which 


HE  APPEARS  TO  THE  ELEVEN.       257 

must  belong  to  the  preachers  of  his  truth.  He 
therefore  continued  his  interviews  with  them  for 
forty  days.  And,  as  we  learn  from  Paul,  he 
showed  himself,  not  only  to  the  eleven,  but  to 
many  others,  and  on  one  occasion  to  five  hundred 
at  once. 

Of  these  instances,  only  four  are  particularly  re 
lated  by  the  Evangelists ;  three  of  which  were  at 
tended  by  circumstances  of  peculiar  interest.  The 
first  was  on  the  first  day  of  the  week  succeeding 
his  resurrection.  The  apostles  seem  to  have 
commenced  at  once  that  practice  of  meeting  on 
the  first  day  in  honor  of  their  Lord,  which  after 
ward  caused  it  to  be  styled  "the  Lord's  day,"  and 
to  take  the  place  among  Christians  of  the  ancient 
Sabbath.  It  had  happened  that  on  the  former 
evening,  when  Jesus  came  to  them,  Thomas  was 
not  with  the  apostles.  He  had  probably  consid 
ered  the  cause  so  hopeless  as  to  have  withdrawn 
from  it  altogether.  When  informed  of  what  had 
occurred,  it  seemed  to  him  incredible  ;  and  he  de 
clared  that  he  could  not  believe  it,  except  he  had 
the  demonstration  of  his  senses;  except  he  could 
both  see  and  feel  the  print  of  the  nails  and  the 
wound  made  by  the  spear.  In  the  succeeding 
week  he  was  present  with  the  disciples.  Jesus 
again  came  to  them  ;  and,  immediately  addressing 
the  incredulous  apostle,  he  bade  him  examine  for 

Acts  i.  3.  1  Cor.  xv.  6.  John  xx.  24. 

Q 


258  THE   LIFE   OF   THE   SAVIOUR. 

himself,  as  he  had  desired  to  do.  Thomas  did  so, 
and  was  convinced,  by  the  irresistible  proof,  that 
there  was  no  delusion,  but  that  his  Lord  was  act 
ually  risen. 

The  next  instance  is  minutely  related  by  John, 
and  presents  a  scene  beautifully  characteristic. 
Peter  and  some  others  of  the  disciples  had  re 
turned  to  their  residence  in  Galilee,  and  had  gone 
upon  the  lake  to  fish.  Jesus  appeared  to  them  on 
the  shore,  and  took  the  occasion  both  to  remind 
Peter  of  his  fault  in  thrice  denying  him,  and  to 
show  that  he  was  fully  restored  to  his  confidence. 
This  was  an  act  of  delightful  consideration.  Pe 
ter  was  doubtless  suffering  deeply  from  the  con 
sciousness  of  his  sin  ;  and,  more  than  this,  he  not 
improbably  suffered  in  the  good  opinion  of  his 
companions.  It  might  be  said  by  them,  and  it  was 
very  likely  to  be  said  by  others,  that  he  who  had 
so  basely  denied  the  Saviour  ought  not  to  be  al 
lowed  to  take  a  part  in  the  ministry  of  his  Church. 
Jesus,  therefore,  to  reinstate  him  in  his  own  good 
opinion,  and  to  make  evident  to  all  that  he  was 
still  a  trusted  friend,  drew  from  him  three  times 
a  declaration  of  his  devoted  attachment ;  and 
three  times  solemnly  committed  to  him  the  care 
of  his  Church.  "  Simon,  son  of  Jonas,  lovest  thou 
me?"  "Yea,  Lord,"  was  the  answer;  "thou 
knowest  that  I  love  thee."  Jesus  rejoined,  "Feed 

John  xxi. 


HE  APPEARS  IN   GALILEE.  259 

my  sheep :  feed  my  lambs."  The  gratified  apos 
tle  proved  himself  worthy  of  the  trust  thus  kindly 
reposed  in  him,  by  a  life  of  devoted  fidelity  to  the 
Gospel,  and  by  a  martyr's  death. 

Our  Lord  once  more  met  his  apostles  on  a 
mountain  in  Galilee.  There  he  again  assured 
them  of  the  power  and  dignity  intrusted  to  him, 
and  bade  them  go  forth,  and  teach  and  baptize 
all  nations.  It  was  at  this  time  that  he  used  those 
words  respecting  Baptism  which  have  commonly 
been  employed  by  his  ministers  in  the  administra 
tion  of  that  rite. 

At  length  the  purpose  for  which  he  had  still 
lingered  upon  earth  was  accomplished.  The  men 
to  whom  his  great  enterprise  was  to  be  intrusted 
had  come  at  last  to  understand  something  of  its 
real  nature,  and  to  enter  into  the  spirit  with  which 
it  should  be  carried  forward.  They  had  begun 
to  exchange  their  Jewish  exclusiveness  for  their 
Master's  universal  philanthropy.  They  did  not, 
indeed,  understand  the  full  glory  of  his  undertak 
ing  as  he  did,  nor  as  they  themselves  did  at  a  later 
period.  Some  remnants  of  inveterate  error  still 
lingered  in  their  minds  ;  so  that,  even  at  their  last 
interview  with  him,  one  of  them  asked  if  he  should 
not  yet  restore  the  kingdom  to  Israel.  But  they 
were  so  far  instructed,  that  they  might  safely  be 
left  without  his  further  personal  presence.  What 

Matthew  xxviii.  16. 


260  THE  LIFE   OF  THE   SAVIOUR. 

was  yet  requisite  to  their  complete  illumination 
would  be  supplied  by  the  gifts  of  the  Spirit,  which 
he  had  promised  them  under  the  name  of  "  the 
Comforter."  Now  therefore  he  was  ready  to  de 
part  to  his  Father.  He  conducted  the  little  band 
out  to  Bethany.  There,  on  the  eastern  summit 
of  Mount  of  Olivet,  he  lifted  up  his  hands  and 
blessed  them.  A  cloud  received  him  from  their 
sight,  and  he  ascended  up  into  heaven. 

Thus  ended  the  glorious  and  beneficent  minis 
try  of  the  Son  of  God  among  men.  Limited  to  a 
few  persons,  confined  to  a  narrow  region,  contin 
ued  but  for  a  few  months,  it  laid  the  foundation 
of  a  universal  change  in  the  religions  of  the  world, 
and  in  the  principles  and  manners  of  human  so 
ciety.  The  eleven  apostles  took  up  the  doctrine 
which  he  had  committed  to  them,  and  went  forth 
to  testify  to  the  nations  respecting  that  wonderful 
person  and  his  wonderful  truth.  They  entered 
with  all  their  strength  upon  his  great  enterprise 
of  reforming  the  religions  and  morals  of  man 
kind,  and  carrying  the  light  of  immortal  truth  and 
hope  to  all  lands  and  all  ages.  This  purpose  had 
never  before  entered  the  mind  of  man.  There 
was  every  human  probability  against  its  success. 
Twelve  Jews  were  a  small  force  to  be  opposed  to 
the  religion,  the  philosophy,  and  the  power  of  the 
world.  Yet  they  succeeded ;  and  at  the  present 

Mark  xvi.  19.  Luke  xxiv.  50.  Acts  i.  9. 


THE  ASCENSION.  261 

day  the  civilized  nations  of  the  earth  acknowledge 
the  authority  of  their  crucified  Master.  He  has 
become,  as  one  of  them  styled  him,  "  The  Prince 
of  the  kings  of  the  earth."  And  the  time  is  plainly 
approaching,  when  the  whole  human  race,  in  all 
its  dwellings,  shall  bow  and  worship  in  his  name, 
and  be  governed  and  blessed  by  the  doctrine 
which  he  taught  in  Galilee. 


262  THE  LIFE   OF  THE   SAVIOUR. 


CHAPTER  XXIII. 

CONCLUSION. 

WE  have  now  finished  our  survey  of  the  history 
of  our  Lord's  life.  It  may  be  well,  before  closing 
the  work,  to  give  a  hasty  glance  at  the  main  points 
of  the  story,  and  indulge  in  a  few  of  the  thoughts 
which  it  naturally  suggests. 

Let  us  first  transport  ourselves  back  to  the  age 
in  which  he  lived.  We  find  that  then,  owing  to 
certain  prophecies  in  the  sacred  books  of  the 
Jews,  there  was  a  strong  expectation  amongst  that 
people  that  some  remarkable  person  would  soon 
appear  and  assume  the  dominion  of  the  world. 
They  were  eagerly  looking  for  him  to  deliver  them 
from  the  oppression  of  the  Romans,  and  restore 
the  nation  to  its  former  glory.  Under  cover  of 
this  expectation,  we  find  that  many  ambitious  men 
came  forward,  pretended  to  be  the  Messiah,  col 
lected  the  people  in  arms,  and  rose  against  the 
Roman  yoke.  Such  adventurers  were  eagerly 
followed ;  for  they  were  precisely  such  persons  as 
it  was  supposed  the  Messiah  would  be. 

In  this  state  of  things,  Jesus  appears  in  Galilee 


CONCLUSION.  263 

as  a  teacher  and  reformer,  claiming  to  bear  a 
special  commission  from  God,  and  confirming  his 
pretensions  by  supernatural  works.  The  people 
gather  eagerly  around  him.  They  hope  that  this 
is  the  promised  deliverer.  But  he  does  not  de 
clare  himself  to  be  such.  He  simply  goes  about 
doing  good,  and  teaching  the  people.  They  at 
length  become  impatient,  and  endeavor  to  compel 
him  by  force  to  be  their  king.  He  resists  the  at 
tempt.  He  avoids  all  interference  with  the  civil 
and  political  affairs  of  the  country.  He  preaches 
peace  and  non-resistance,  repentance  and  refor 
mation.  He  denounces  hypocrisy,  ambition,  and 
all  the  corruption  of  the  times,  and  calls  men  to  a 
pure  and  more  spiritual  virtue.  The  multitude 
are  disappointed.  The  leading  men  and  the  pow 
erful  sects  are  exasperated.  They  combine  against 
this  humble  teacher  of  purity,  this  bold  prophet  of 
truth,  and  condemn  him  in  their  chief  council  as  an 
impostor  and  blasphemer.  They  carry  him  before 
the  Roman  authority  as  one  claiming  to  be  king 
in  opposition  to  Cassar.  He  is  put  to  death  by  a 
cruel  and  ignominious  execution,  and  his  panic- 
stricken  followers  are  dispersed. 

Such,  in  few  words,  is  the  history  we  meet  with ; 
and,  when  thus  much  has  been  told  us,  does  it 
not  seem  as  if  the  enterprise  of  Jesus  had  failed  ? 
Could  human  wisdom  give  any  hope  of  its  revival 
and  success?  For  who  shall  be  its  advocates, 


264  THE   LIFE   OF   THE   SAVIOUR. 

when  its  Head  has  been  cut  off,  and  his  friends 
are  scattered  in  despair  ?  Yet  behold,  in  a  few 
weeks,  they  reappear,  full  of  confidence  and  zeal. 
They  speak  boldly  of  their  Master  ;  they  publicly 
proclaim  him  the  Messiah ;  they  assert  that  he 
has  risen  from  the  dead,  and  given  them  authority 
to  establish  a  new  dispensation  of  religion.  They 
are  immediately  denounced,  threatened,  and  im 
prisoned  ;  but  they  adhere  manfully  to  their  testi 
mony,  they  are  indefatigable  in  their  zeal,  they 
rapidly  gain  adherents,  and  are  soon  at  the  head 
of  a  powerful  and  spreading  sect,  which  gains  a 
footing  in  all  the  cities  of  the  world,  and  in  three 
centuries  takes  the  place  both  of  Judaism  and  Pa 
ganism.  This  is  the  brief  and  wonderful  history. 
Who  could  have  anticipated  it,  that  had  stood  by 
the  infant  at  Bethlehem  ?  or  had  seen  the  young 
man  toiling  with  Joseph  at  Nazareth  ?  or  had  wit 
nessed  his  death  at  Calvary,  amid  insult  and  de 
rision  from  Jew  and  Roman  ?  Who  would  have 
dared  to  conjecture  that  this  person  —  thus  appar 
ently  baffled,  thwarted,  and  successfully  opposed 
—  was  he  whom  God  had  appointed  to  be  the  chief 
Reformer  and  most  glorious  religious  Prince  of 
the  world  ? 

We  look  a  little  more  nearly,  and  we  observe 
several  particulars  which  corroborate  this  general 
impression.  The  first  is,  the  shortness  of  the 
period  during  which  his  earthly  ministry  lasted. 


CONCLUSION.  265 

This,  as  we  have  seen,  did  not  probably  exceed  a 
year  and  a  quarter ;  certainly  not  three  years  and 
a  half.  And  this  little  time  was  spent,  not  in 
the  capital  of  the  nation,  not  in  securing  influ 
ence  amongst  men  of  learning  and  power,  but 
almost  entirely  in  the  country,  and  among  the 
peasants  of  Galilee.  He  indeed  passed  from  place 
to  place,  attended  by  crowds  whom  his  benefac 
tions  and  his  instructions  and  the  hope  of  his 
Messiahship  drew  about  him  ;  but  he  never  an 
nounced  himself  to  them  as  the  Messiah,  nor 
took  pains  to  secure  their  permanent  adherence. 
A  few  months  thus  spent  would  seem  to  give 
little  promise  of  a  lasting  influence  ;  and  it  is 
only  when  we  look  at  the  actual  result  that  we 
are  able  to  conceive  it  possible  that  they  should 
have  prepared  the  way  for  a  universal  change  of 
religion. 

Another  similar  point  is,  the  small  extent  of 
territory  to  which  our  Saviour's  labors  were  con 
fined.  It  does  not  appear  that  he  visited  even  the 
larger  part  of  his  own  land.  He  was  principally 
engaged  in  that  small  tract  which  lies  between 
Jerusalem  and  Capernaum  ;  a  distance  hardly  ex 
ceeding  eighty  miles.  And  the  whole  land  was 
but  a  speck  on  the  face  of  the  earth ;  being  some 
what  less  in  extent  than  the  State  of  Massa 
chusetts.  Yet,  upon  a  small  portion  of  that 
small  spot,  Jesus  labored  for  fifteen  months,  and 

12 


266  THE   LIFE   OF   THE   SAVIOUR. 

the  consequences  have  endured  to  the  present 
day.  Eighteen  centuries,  instead  of  obliterating, 
have  only  served  to  confirm  the  impressions  which 
he  made,  and  to  extend  the  work  which  he 
began. 

The  mode  which  he  adopted  for  establishing 
his  religion  and  effecting  his  great  purposes  is 
equally  worthy  of  remark.  It  was  altogether  by 
word  of  mouth,  principally  in  familiar  conversa 
tion.  Even  when  accompanied  by  great  multi 
tudes,  it  does  not  seem  to  have  been  his  custom 
to  address  them  in  elaborate  discourses  or  syste 
matic  lectures.  His  longest  discourse,  as  re 
corded  by  the  Evangelists,  was  not  long ;  and  in 
general  he  was  satisfied  with  a  brief  illustration 
of  some  important  truth,  or  a  striking  parable 
which  should  convey  some  profitable  lesson. 
What  is  yet  more  observable,  he  committed  none 
of  his  instructions  to  writing,  nor  caused  them  to 
be  written  during  his  life.  The  prophets  of  the 
Old  Testament  recorded  their  prophecies ;  but 
Jesus  recorded  nothing.  The  illustrious  philoso 
phers  of  antiquity,  who  hoped  to  enlighten  and 
benefit  mankind,  elaborately  wrote  out  their  doc 
trines,  that  they  might  remain  in  a  permanent 
form.  But  Jesus  wrote  nothing.  He  seemed  to 
trust  to  the  Divine  energy  of  the  truth  itself,  and 
the  protecting  spirit  of  God ;  and  cast  it  abroad, 
with  a  sublime  unconcern,  to  make  its  own  way 


CONCLUSION.  267 

and  perpetuate  its  own  existence.  And  we  can 
account  for  its  preservation  and  extension  only  by 
acknowledging  the  superintendence  of  Heaven. 
Only  this  could  have  caused  that  little  seed,  so 
carelessly  dropped  in  Judaea,  and  so  soon  forsaken 
by  the  Sower,  to  grow  up  and  become  a  mighty 
tree,  beneath  the  shadow  of  whose  branches  the 
nations  of  the  earth  are  refreshed. 

As  the  circumstances  of  our  Saviour's  life  thus 
draw  our  admiration,  so  also  does  his  character. 
This  was  as  wonderful,  and  as  strongly  marked 
by  the  supernatural,  as  his  miracles.  Its  oppo 
sition  to  the  character  which  it  was  expected 
the  Messiah  would  bear  is  perfectly  marvellous. 
The  Jews  looked  for  a  military  prince,  and  he 
was  a  religious  reformer ;  they  expected  a  politi 
cal  deliverer,  and  he  refused  all  connection  with 
their  politics ;  they  sought  from  him  the  aggran 
dizement  of  the  nation,  and  he  predicted  its  over 
throw.  There  was  no  prominent  feature  in  their 
description  of  the  Messiah  which  his  character 
did  not  contradict.  It  was  not  from  them  there 
fore,  nor  from  their  interpretation  of  the  prophe 
cies,  that  he  drew  his  notions  of  the  office  he 
claimed.  It  must  have  been  from  another  source; 
and  only  the  consciousness  that  this  was  Divine 
could  have  encouraged  him  thus  to  disappoint 
and  exasperate  the  people,  and  rush  upon  certain 
death. 


268  THE   LIFE   OF   THE   SAVIOUR. 

How  striking  does  that  character  appear,  when 
we  survey  it  in  the  contrast  to  that  corrupt  gener 
ation!  He  stood  there  alone,  amongst  them,  but 
not  of  them,  nor  comprehended  by  them ;  meek, 
pure,  benevolent,  and  spiritual,  while  those  around 
him  were  ambitious,  sensual,  selfish,  and  worldly  ; 
teaching  the  highest  doctrine  ever  taught,  to  a 
people  the  most  opposed  to  it  and  the  least  capable 
of  appreciating  it.  In  this  disheartening  situation, 
it  is  wonderful  to  observe  how  his  tone  of  con 
scious  authority  was  united  with  the  most  unas 
suming  gentleness.  He  appeared  with  the  humility 
of  an  ordinary  man,  yet  with  a  natural  air  of  com 
mand.  On  the  most  important  points  of  doctrine 
and  of  duty,  he  uttered  himself,  not  as  giving  an 
opinion,  but  as  communicating  knowledge,  and 
feeling  that  he  had  a  right  to  call  on  men  to  receive 
his  words.  Ye  have  heard  that  it  hath  been  said 
thus  and  thus  ;  but  /  say  unto  you  the  contrary. 
This,  we  read,  excited  the  astonishment  of  the 
people  at  the  time,  and  it  constitutes  a  feature  of 
his  life  altogether  characteristic. 

Yet  this  consciousness  of  authority,  sustained 
as  it  was  by  supernatural  power,  never  showed  it 
self  in  arbitrary  exercises.  On  the  contrary,  there 
was  a  singular  considerateness  and  thoughtful 
kindness  both  in  his  instructions  and  his  actions. 
When  he  was  teaching,  nothing  is  more  striking 
than  the  tone  of  gentleness,  sweetness,  persua- 


CONCLUSION.  269 

sion,  which  marked  his  address,  —  so  that  the  peo 
ple  wondered  at  his  "  gracious  words."  Even 
his  denunciations  of  the  abandoned  and  hypo 
critical,  stern  as  they  were,  were  marked  with  a 
pathetic  and  tender  solemnity,  which  made  them 
more  affecting  than  if  they  had  been  simply  ve 
hement.  In  his  performance  of  miraculous  works 
the  same  character  is  observable.  He  uniformly 
selected  for  them  cases  of  suffering  and  calamity, 
in  which  he  could  do  immediate  kindness  to  men, 
while  establishing  his  own  claims  to  a  Divine 
original.  Any  works  of  power  would  have  effected 
the  latter  object ;  but  he  chose  works  of  mercy ; 
and  thus  proved  himself  to  be  truly  the  image  of 
his  great  Father,  whose  government  perpetually 
exhibits  unlimited  Power  in  union  with  unbounded 
Love. 

As  we  thus  recapitulate  the  life  and  character 
of  our  Lord,  we  feel  the  proof  that  he  must  have 
come  from  God.  But  we  must  not  stop  here.  We 
observe  the  effect  which  his  religion  has  had  on  the 
world,  and  are  still  further  satisfied.  It  has  not 
only  spread,  but  it  has  spread  without  compulsion 
and  violence,  by  its  own  moral  power  over  human 
minds  and  wills.  ,  It  has  not  only  spread,  but  it 
has  carried  blessings  with  it  wherever  it  has 
gone.  It  has  overthrown  idolatry  and  supersti 
tion,  it  has  reformed  the  vicious  and  cheered  the 
penitent.  It  has  been  the  means  of  elevating  the 


270  THE  LIFE   OF  THE   SAVIOUR. 

human  race.  It  has  been  the  encourager  of  in 
tellectual  and  moral  improvement,  the  friend  of 
civilization,  the  advocate  and  patron  of  all  the 
best  interests  of  humanity.  It  has  lifted  to  a 
higher  rank  in  virtue,  intelligence,  and  happiness 
that  portion  of  mankind  over  which  it  has  had 
sway,  than  any  portion  has  ever  been  raised  by 
other  means.  It  is  still  extending  its  sway.  It  is 
exalting  to  higher  and  yet  higher  perfection  those 
nations  which  are  already  Christianized,  and  it  is 
steadily  going  on  to  bring  under  its  influence  all 
the  nations  of  the  world.  It  is  proceeding  to  do 
what  no  other  power  ever  ventured  to  propose  to 
effect,  —  to  banish  barbarism  and  wickedness  from 
the  globe,  and  make  civilization  and  knowledge 
universal. 

The  Life  of  the  Saviour  is  completely  narrated, 
only  when  we  take  this  wide  survey  of  the  conse 
quences  to  which  it  is  leading ;  for  he  still  is  living 
in  them.  His  works  have  not  ceased.  But  we 
cannot  stop  even  here.  The  consequences  of  his 
labors  extend  beyond  the  bounds  of  this  globe. 
If  we  would  comprehend  the  value  of  his  life 
and  toils,  we  must  send  our  thoughts  forward  into 
another  state  of  being  ;  we  must  rise  to  that  higher 
world  which  he  has  peopled  and  made  glorious, 
must  reflect  on  that  eternity  in  which  his  innu 
merable  followers  are  to  enjoy  infinite  and  incor 
ruptible  bliss.  That  is  a  vision  which  the  imagi- 


CONCLUSION.  271 

nation  cannot  paint  to  itself.  Eye  has  not  seen, 
ear  has  not  heard,  the  heart  has  not  been  able  to 
conceive,  the  joys  which  are  there  prepared  for 
those  who  love  God.  But  to  the  eye  of  Faith  it  is 
all  clear  and  sure.  Life  and  immortality  have  been 
brought  to  light.  And  we  realize  the  full  wonders 
of  that  glory  which  God  has  given  his  Son,  only 
when  we  connect  together  in  our  mind  the  image 
of  the  child  at  Bethlehem  and  the  sufferer  at  Cal 
vary  with  that  exalted  personage  to  whom  the 
judgment  of  the  world  is  committed,  and  to  whom 
the  multitudes  that  no  man  can  number  shall 
look,  with  gratitude  and  thanksgiving,  when  they 
render  everlasting  honors  to  Him  that  sitteth  on 
the  throne  and  to  the  Lamb  for  ever  and  ever. 


THE  END. 


Cambridge  :  Stereotyped  and  Printed  by  Welch,  Bigelow,  &  Co. 


I    I 


